The Comedy of Errors: Bagong and Gareng’s Gubernatorial Campaign

In the bustling city of Jakarta, where political ambitions run as high as the traffic jams, two candidates have taken centre stage: Bagong, the suave former governor of West Java, and his sidekick, Gareng, a man whose jokes seem to have been crafted in a parallel universe where sensitivity is just a suggestion and political correctness was still in its infancy.
As the campaign kicked off, Bagong stood confidently at a crowded rally, beaming with charisma as he promised to empower the people of Jakarta. His supporters waved banners that read “Bagong for Jakarta!” with enthusiasm. Just as he began to outline his vision for jobs and education, Gareng, ever the eager sidekick, jumped in with a comment that would soon send shockwaves through the crowd. He suggested that wealthy widows should marry unemployed young men—a bizarre mix of matchmaking and economic strategy that left everyone momentarily speechless. The silence was palpable; it was as if a pin had dropped in a room full of balloons. Terdengar keluhan dari pendukung yang tidak diketahui asalnya, “Is this a campaign or a matchmaking service?”

In a nearby café, political commentators gathered to dissect Gareng's ill-timed quip over steaming cups of coffee. One commentator mused about how Gareng’s suggestion could inspire a new reality show titled “The Bachelors of Jakarta.” Laughter erupted around the table, but it was tinged with disbelief. They couldn’t help but wonder if this was an election campaign or an audition for a comedy gig.
As the backlash grew, Gareng found himself in damage control mode. He filmed an apology video from his living room, attempting to clarify his intentions. With an earnest expression that seemed almost rehearsed, he declared that he meant no offence and was simply trying to lighten the mood. Meanwhile, Bagong watched this spectacle unfold on his phone, facepalming at the absurdity of it all. He muttered to himself about how this wasn’t a stand-up comedy night but rather an election campaign—what would be next? A joke about Bagong’s questionable haircut?

As the backlash grew, Gareng found himself in damage control mode. He filmed an apology video from his living room, attempting to clarify his intentions. With an earnest expression that seemed almost rehearsed, he declared that he meant no offence and was simply trying to lighten the mood. Meanwhile, Bagong watched this spectacle unfold on his phone, facepalming at the absurdity of it all. He muttered to himself about how this wasn’t a stand-up comedy night but rather an election campaign—what would be next? A joke about Bagong’s questionable haircut?
In the aftermath of Gareng's comments, supporters gathered in bars across Jakarta to discuss the chaotic turn of events. Many were torn about their voting choices. One supporter quipped that if they wanted to hear bad jokes, they could just call their uncle during family gatherings—at least he brought snacks! Amid laughter and disbelief, it became evident that Jakarta’s political landscape had transformed into an unintentional comedy show.

As the final debate approached, Bagong and Gareng took to the stage once more. The atmosphere was electric with anticipation. When asked how they would address gender issues in their campaign, Bagong reiterated his idea for the widows, suggesting it could boost both the economy and their campaign ratings. The audience gasped collectively that their serious political ambitions had devolved into farce.
Bagong and Gareng illustrated how political ambition could spectacularly collide with social awareness. As they navigated their way through gaffes and apologies, one thing became clear: Jakarta's political landscape had never been more entertaining—or confusing. Voters found themselves pondering their choices while wishing for leaders who could distinguish between humour and humility—or at least bring some decent snacks along for the ride!

Bahasa 

The Opposition [#WeTakeAStandWithSaidDiduandTomLembong] (3)

Semar: "Strengthening and expanding the opposition in a country involves institutional, organizational, and societal measures that empower opposition parties and movements to grow in size, influence, and effectiveness. A robust legal and constitutional framework is essential for ensuring the opposition's rights to operate, compete, and grow. Opposition parties need a constitutional and legal framework that guarantees their right to exist, operate freely, and participate in political processes without fear of repression.

Robert A. Dahl [Democracy and Its Critics. Yale University Press, 1989] emphasizes the importance of institutional safeguards for ensuring opposition participation. Dahl underscores that institutional safeguards are not optional but essential for the functioning of a democracy. These safeguards empower opposition parties to act as effective watchdogs, protect pluralism, and contribute to democratic stability. Dahl argues that opposition participation ensures that diverse societal interests and perspectives are represented in decision-making. By institutionalizing dissent, democracies can better withstand crises and conflicts without descending into authoritarianism.Pippa Norris [Electoral Engineering: Voting Rules and Political Behavior, Cambridge University Press, 2004] explores how electoral systems impact the representation of opposition parties within political frameworks. Norris argues that the design of electoral rules significantly influences the political landscape, particularly the representation of opposition parties. She highlights that different systems—such as majoritarian versus proportional representation—affect how parties compete and gain seats in parliament. For instance, proportional representation tends to facilitate a more diverse party system, allowing smaller or opposition parties to gain representation, whereas majoritarian systems often favour larger, established parties, potentially marginalizing opposition voices.

Norris discusses how ruling parties may manipulate electoral rules to maintain their power. When new opposition parties emerge and gain strength, established parties might shift from plurality/majority systems to proportional representation to avoid losing dominance. Conversely, if opposition parties are weak, the existing majority may retain non-proportional systems that further entrench their power. This dynamic illustrates a strategic interplay between party strength and electoral rules.

Norris emphasizes that while formal electoral rules shape political behaviour, deeply ingrained cultural norms also play a crucial role. The interaction between structure (electoral rules) and culture (voter behaviour and party loyalties) is complex; changes in rules alone may not suffice to alter entrenched patterns of political behaviour or enhance opposition representation effectively.

Norris provides data showing that higher levels of electoral proportionality correlate with greater representation for opposition parties, thereby supporting her argument about the importance of electoral design in fostering democratic diversity.

Opposition parties must build broad-based support by connecting with voters and addressing their needs. Mobilize grassroots movements to build trust, expand membership and focus on local issues by addressing the specific concerns of marginalized or underserved communities to gain their loyalty.

Saul D. Alinsky [Rules for Radicals: A Practical Primer for Realistic Radicals. Vintage, 1971] provides practical strategies for grassroots mobilization and community engagement. Alinsky emphasized the importance of uniting individuals around shared grievances. By focusing on common interests, organizers can foster solidarity among diverse community members, turning previously hostile groups into a cohesive force for change.

A pivotal tactic is to identify a "common enemy," such as a local politician or corporation that represents the community's grievances. This external antagonist serves to unify the group against a tangible target, simplifying the organization’s goals and actions. Alinsky believed that conflict could be a powerful tool in mobilizing communities. By creating situations that highlight injustices, organizers can raise awareness and galvanize action among community members.

Clay Shirky [Here Comes Everybody: The Power of Organizing Without Organizations. Penguin Books, 2008] discusses the transformative impact of social media on opposition politics. He argues that social media platforms have fundamentally altered the dynamics of political engagement and activism.

Shirky introduces the concept of "mass amateurization," where social tools eliminate traditional barriers to public expression. This democratization of media allows ordinary individuals to create and disseminate content, blurring the lines between producers and consumers. As a result, even in tightly controlled environments, such as authoritarian regimes, citizens can act as journalists, documenting events and sharing information widely.

Social media enables rapid coordination among individuals who might otherwise be isolated. Shirky highlights instances like the Gezi Park protests in Turkey, where activists used social media to synchronize their actions and document their experiences in real-time, effectively challenging government narratives. This ability to organize without centralized leadership is a significant advantage for opposition movements.

Shirky asserts that social media provides a platform for marginalized voices to be heard, which can lead to significant political change. For example, during the Arab Spring, social media played a crucial role in mobilizing protests against authoritarian regimes by allowing citizens to share information and rally support quickly. This is indicative of how social media can shift power dynamics from established authorities to grassroots movements.

Shirky asserts that social media provides a platform for marginalized voices to be heard, which can lead to substantial political change. For example, during the Arab Spring, social media played a crucial role in mobilizing protests against authoritarian regimes by allowing citizens to share information and rally support quickly. This is indicative of how social media can shift power dynamics from established authorities to grassroots movements.

Shirky notes that while governments may attempt to control traditional media outlets, the decentralized nature of social media makes it difficult to suppress dissenting voices completely. He compares this struggle to historical attempts at censorship, suggesting that the sheer volume of content generated by everyday users creates a more resilient public sphere. Shirky emphasizes that the political implications of social media are profound. It not only facilitates the organization of protests but also fosters a new form of political engagement that challenges traditional hierarchies and empowers citizens. He argues that this shift can lead to more responsive governance as leaders must now engage with a politically active populace that utilizes these platforms for advocacy and accountability. In conclusion, Clay Shirky's analysis illustrates how social media has become an essential tool for opposition politics, enabling greater participation, coordination, and empowerment among citizens facing authoritarianism. The ability to organize without formal structures represents a significant evolution in how political movements can operate in the digital age.

The opposition must demonstrate ethical leadership and accountability to win public trust. They must implement fair and transparent decision-making processes within the party to avoid accusations of elitism and work with independent media outlets to communicate policies and expose government shortcomings.

Robert W. McChesney [Rich Media, Poor Democracy: Communication Politics in Dubious Times. University of Illinois Press, 2000] discusses the role of media in shaping public opinion and fostering opposition. McChesney presents a critical analysis of the media landscape in the United States, arguing that corporate media has become a significant antidemocratic force. His work highlights how the concentration of media ownership undermines public discourse and shapes public opinion in ways that favour corporate interests over democratic engagement.

McChesney argues that when citizens understand the implications of telecommunications policies and media consolidation, they can mobilize effectively to demand change. This awareness is crucial for restoring democratic values within the media landscape. McChesney calls for political action to restructure the media system, advocating for policies that promote diversity in ownership and support independent journalism. He believes that such reforms are essential for ensuring that media serves the public interest rather than corporate agendas. He stresses the need for robust independent journalism as a counterbalance to corporate media power. By supporting alternative media outlets and encouraging grassroots journalism, citizens can create a more equitable media environment that fosters genuine debate and democratic participation.

International actors can provide technical, financial, and moral support to opposition movements. International pressure plays a significant role in shaping opposition dynamics within hybrid regimes, as explored by Steven Levitsky and Lucan A. Way [Competitive Authoritarianism: Hybrid Regimes After the Cold War. Cambridge University Press, 2010]. Hybrid regimes, characterized by a mix of democratic and authoritarian elements, often face external influences that can either bolster or undermine opposition movements.

International actors, including foreign governments and NGOs, can provide legitimacy to opposition groups by recognizing their efforts and supporting their causes. This recognition can embolden opposition parties to challenge the incumbents more aggressively. For instance, when international entities condemn electoral fraud or human rights abuses, it can create a supportive environment for opposition mobilization.

International pressure can manifest through economic sanctions aimed at the ruling elites, which may weaken their grip on power. Such sanctions often target the financial resources of the regime, compelling them to reconsider their repressive strategies. Conversely, positive incentives like aid or trade agreements can be conditioned on democratic reforms, thereby encouraging hybrid regimes to allow greater political pluralism and support for opposition.

The influence of international media can also play a crucial role in shaping public perception of both the regime and the opposition. Increased coverage of opposition activities or governmental repression can lead to greater domestic support for dissenting voices. Moreover, access to information about successful opposition movements in other countries can inspire local actors to adopt similar strategies.

Incumbent regimes often respond to international pressure with increased repression, including violence against protestors and restrictions on media freedoms. Many opposition parties are fragmented and lack cohesive strategies, making it difficult to mount effective challenges against well-organized ruling parties.

Strengthening and expanding the opposition requires a comprehensive approach that addresses institutional, organizational, and societal factors. By focusing on grassroots mobilization, internal capacity building, coalition formation, and international support, opposition movements can grow in size and effectiveness, providing a robust counterbalance to government authority," Semar concluded.

Bagong and Gareng nodded in agreement. Gareng then tapped the play button on his smartphone, and the melodious strains of "Daur Hidup (Cycle of Life)," composed by Donne Maula, began to fill the air...

Mati berkali-kali tapi bisa hidup lagi

[Dying many times, yet alive I remain]

Konon jika selamat, aku semakin hebat

[If I survive, greater strength I gain]

Daur hidup akan selalu berputar

[The cycle of life will always spin]

Tugasku hanya bertahan

[My task is to endure and win]

Terus jalan dan mengalirlah seperti air

[Keep on moving, flow like the stream]

Dari lahir sampai ku jadi debu di akhir

[From birth to dust, fulfill my dream]

Hai semua tangis dan tawa di depan mata

[Hello to all the tears and laughter in my sight]

Aku tak pilih kasih, kan ku peluk semua

[I won't show favouritism; I'll embrace them tight]

[Fragment 1]

Bahasa

The Opposition [#WeTakeAStandWithSaidDiduandTomLembong] (2)

Semar: "Hirschman's concept of 'exit, voice, and loyalty' can be applied to modern political movements in several ways, reflecting how individuals and groups respond to dissatisfaction with political systems. In modern political movements, "exit" often refers to leaving a country or withdrawing from political engagement.
Individuals dissatisfied with authoritarian regimes may emigrate, seeking better opportunities and freedoms elsewhere. For example, many citizens from countries like Venezuela or Syria have fled due to oppressive governance and economic instability.
In some cases, citizens may withdraw from political processes altogether, opting out of voting or civic engagement when they feel their voices are not heard or that change is impossible.
"Voice" encompasses how individuals express their dissatisfaction and seek change within their political systems. Modern political movements often utilize protests as a means of voicing discontent. The Arab Spring is a prime example where citizens took to the streets to demand democratic reforms and accountability from their governments.
The rise of digital platforms has amplified voices in contemporary movements. Activists use social media to organize, share information, and mobilize support for causes, as seen in movements like Black Lives Matter and climate activism.
Loyalty plays a complex role in modern political movements. Citizens may exhibit loyalty to a regime or party due to historical ties or perceived benefits (e.g., social programs). However, this loyalty can be conditional; if the regime fails to meet expectations, individuals may shift towards exit or voice.
In an era of globalization, individuals often maintain loyalties to multiple nations or identities. For instance, diaspora communities may engage in political advocacy for their home countries while also participating in the politics of their host nations.
Hirschman's framework suggests that exit and voice are often seen as mutually exclusive options; however, modern political movements illustrate that they can coexist. In some instances, the act of exiting (e.g., mass emigration) can catalyze increased vocal opposition among those who remain. For example, in East Germany before reunification, rising emigration rates prompted protests from those who wanted reform but felt trapped.
Individuals may engage in both exit and voice simultaneously. For instance, expatriates may advocate for change in their home countries while also establishing lives abroad, maintaining connections and influencing politics from afar.
In conclusion, Hirschman's concept of "exit, voice, and loyalty" remains relevant in analyzing modern political movements. The dynamics between these elements illustrate how individuals navigate dissatisfaction with political systems today, highlighting the complexities of engagement and disengagement in contemporary governance contexts.

Economic crises can impact the ability of citizens to challenge authoritarian regimes through various mechanisms. Economic crises often lead to widespread discontent among the populace due to rising unemployment, inflation, and declining living standards. This dissatisfaction can create fertile ground for opposition movements, as seen in various historical contexts. For example, in Venezuela, the economic collapse has fueled protests against the Maduro regime, with citizens demanding better governance and accountability.
In response to economic crises, authoritarian regimes may resort to heightened repression to maintain control. This can include crackdowns on dissent, censorship of media, and the suppression of protests. Such actions can deter citizens from mobilizing against the regime due to fear of repercussions, thereby weakening potential opposition. For instance, during economic downturns, regimes may implement policies that prioritise loyalty over dissent, using coercive measures to silence critics.
Economic crises can alter the political landscape by shifting the interests and alliances among regime supporters. Authoritarian regimes often rely on coalitions of elites who benefit from the status quo. When economic conditions deteriorate, these coalitions may fracture as different groups push for varying adjustment policies that align with their interests. This internal conflict can create opportunities for opposition movements if they can capitalize on divisions within the ruling coalition.
While economic crises can spur discontent, they also pose challenges for opposition groups seeking to mobilize citizens. The immediate survival concerns during a crisis may lead individuals to prioritize personal economic stability over political activism. As a result, even if there is widespread dissatisfaction with the regime, citizens may be less willing or able to engage in collective action."

Gareng: "Are there any international laws protecting the opposition and activists?"
Semar: "International laws provide a framework for protecting the rights of opposition groups and activists, particularly concerning freedom of expression, peaceful assembly, and the right to protest. These rights are enshrined in various international human rights treaties and declarations.
Article 19 of the Universal Declaration of Human Rights (UDHR) states that everyone has the right to freedom of opinion and expression: To hold opinions without interference; To seek, receive, and share information and ideas through any media and regardless of frontiers.
Article 19 also supports other rights, such as the right to freedom of religion, assembly, and participation in public affairs. However, freedom of expression is not unlimited, and some forms of speech are not protected, such as child pornography, perjury, blackmail, and incitement to violence. 

The UDHR was adopted by the United Nations on December 10, 1948, and it outlines 30 rights and freedoms that belong to all people. Here is the complete list:
1. All human beings are free and equal: Everyone is born free and equal in dignity and rights.
2. No discrimination: Everyone is entitled to all rights without distinction of any kind.
3. Right to life: Everyone has the right to life, liberty, and security of person.
4. No slavery: No one shall be held in slavery or servitude.
5. No torture: No one shall be subjected to torture or cruel, inhuman, or degrading treatment or punishment.
6. Same right to use law: Everyone has the right to recognition everywhere as a person before the law.
7. Equal before the law: All are equal before the law and entitled to equal protection against discrimination.
8. Right to be treated fairly by the court: Everyone has the right to an effective remedy for acts violating fundamental rights.
9. No unfair detention: No one shall be subjected to arbitrary arrest or detention.
10. Right to trial: Everyone is entitled to a fair and public hearing by an independent tribunal.
11. Innocent until proven guilty: Everyone charged with a penal offense has the right to be presumed innocent until proven guilty.
12. Right to privacy: No one shall be subjected to arbitrary interference with privacy, family, home, or correspondence.
13. Freedom of movement: Everyone has the right to freedom of movement and residence within their country.
14. Right to asylum: Everyone has the right to seek asylum from persecution in other countries.
15. Right to nationality: Everyone has the right to a nationality.
16. Right to marry and found a family: Men and women have the right to marry and establish a family.
17. Right to own property: Everyone has the right to own property alone as well as in association with others.
18.Freedom of thought, conscience, and religion: This includes freedom to change religion or belief.
19. Freedom of opinion and expression: Everyone has the right to hold opinions without interference and seek, receive, and impart information.
20. Right to peaceful assembly and association: Everyone has the right to assemble peacefully and associate freely.
21. Right to participate in government: Everyone has the right to take part in government directly or through freely chosen representatives.
22. Right to social security: Everyone is entitled to social security and economic, social, and cultural rights necessary for dignity.
23. Right to work: Everyone has the right to work under just conditions and receive equal pay for equal work.
24. Right to rest and leisure: Everyone has the right to rest and leisure, including reasonable limitation of working hours.
25. Right to an adequate standard of living: Everyone has the right to a standard of living adequate for health and well-being.
26. Right to education: Everyone has the right to education, which should be free at least in the elementary stages.
27. Right to participate in cultural life: Everyone has the right freely to participate in their community's cultural life.
28. Right to a free and fair world: Everyone is entitled to a social order that promotes these rights fully.
29. Duty to community: Everyone has duties towards their community that ensure their free and full development.
30. Rights are inalienable: No one can take away these rights.
These articles collectively form a comprehensive framework aimed at ensuring dignity, freedom, justice, and peace for all individuals worldwide.
These articles collectively form a comprehensive framework to ensure dignity, freedom, justice, and peace for all individuals worldwide.

Bagong: "Which of these rights are most frequently violated globally?"
Semar: "Human rights violations occur across various categories, but certain rights are more frequently violated than others. Based on the search results and existing knowledge, here are some of the most commonly violated rights globally:
1. Right to Freedom of Expression: This right is often restricted, with individuals facing censorship, harassment, or imprisonment for expressing their opinions. Reports indicate that at least 77 countries impose restrictions on freedom of expression.
2. Right to Life and Security: Violations related to the right to life include extrajudicial killings, torture, and enforced disappearances. In many countries, particularly those experiencing conflict or authoritarian rule, the government fails to protect citizens from violence.
3. Right to a Fair Trial: Many individuals face unfair trials, lack access to legal representation, or are subjected to arbitrary detention without due process. This violation is prevalent in at least 54 countries.
4. Right to Peaceful Assembly: Authorities in numerous countries use excessive force against peaceful protesters and impose restrictions on gatherings. Amnesty International reported that unlawful force was used against peaceful protesters in over 85 countries.
5. Workers' Rights: The right to organize, join trade unions, and engage in collective bargaining is increasingly under threat. The Global Rights Index noted that 87% of countries violated the right to strike in 2022, reflecting a significant increase in restrictions.
6. Right to Privacy: Surveillance and unlawful interference with personal privacy are common violations, particularly in states with repressive regimes where dissent is not tolerated.
7. Rights of Marginalized Groups: Women, children, and ethnic minorities, often face systemic discrimination and violence. These groups are frequently denied their rights due to cultural norms or discriminatory laws.
8. Economic and Social Rights: Rights related to adequate living standards, health care, education, and work are often neglected or violated through inadequate policies or systemic inequality.
These violations highlight the ongoing challenges faced by individuals around the world in exercising their fundamental human rights. The persistence of these issues underscores the need for continued advocacy and international pressure to uphold human rights standards globally.

Human rights violations in Israel, particularly concerning its treatment of Palestinians, have drawn significant international scrutiny and comparison to abuses in other countries. Reports from organizations like Amnesty International and Human Rights Watch describe Israel's policies towards Palestinians as constituting apartheid. This includes systematic discrimination, forced displacement, and restrictions on movement and access to resources in the Occupied Palestinian Territories (OPT).
Israeli military actions, especially during conflicts in Gaza, have resulted in high civilian casualties and destruction of infrastructure. For instance, recent military operations have led to thousands of Palestinian deaths, including many civilians, raising concerns about potential war crimes. There are widespread reports of arbitrary arrests and detentions of Palestinians without trial, often under military law that applies differently to Israeli settlers. The Israeli government has been criticized for cracking down on Palestinian civil society organizations, labeling some as terrorist entities and restricting their operations.
While human rights violations occur globally across various regimes and contexts, the nature and scale differ significantly between countries like Israel and others such as China. China's treatment of Uyghurs and other ethnic minorities involves mass internment camps, forced labour, and severe restrictions on religious freedoms. The scale of these abuses is often considered one of the worst globally, comparable to the allegations against Israel regarding its treatment of Palestinians.
Following the military coup in 2021, Myanmar has seen severe human rights abuses against ethnic minorities and political dissidents. The military's use of violence against civilians has drawn comparisons to state-sponsored violence seen in Israel during military operations in Gaza.

Gareng: "How can the opposition in a country be strengthened and bigger by itself?"

[Fragment 3]

Bahasa

The Opposition [#WeTakeAStandWithSaidDiduandTomLembong] (1)

On a bright morning in the whimsical land of Pewayangan, the Punakawan—Semar, Bagong, and Gareng—gathered under the ancient banyan tree—their usual spot for discussions that ranged from the profound to the absurd.

Gareng: "Father, have you seen Petruk?"

Semar: "Ah, Petruk! He's off on one of his adventures, looking for a new culvert. You know, ever since he handed back the crown, he's been obsessed with kingly duties. I don't know why he keeps interfering in royal affairs. Petruk is already the king of chaos. A good leader knows when to step down and when to push back."

Bagong (chuckling): "So, what are we chatting about today? The secret to eternal youth? Or why the black cows seem so content?"

Gareng: "Actually, I have a serious question today. Father, what is political opposition?"

Semar (stroking his beard with exaggerated wisdom): "Ah, my dear Gareng, political opposition is like the spicy sambal to our daily nasi. It adds flavour, makes you sweat, and sometimes makes you cry, but ultimately, it's essential for the full experience."

Bagong (grinning): "Please, be more specific father?"

Semar: "In politics, opposition refers to political parties or groups that challenge the ruling government. This can include the largest party not in power, often called the "official opposition," which plays a crucial role in scrutinizing government actions and proposing alternatives. The opposition is essential for democracy, ensuring accountability and representing diverse views within the legislature. Its effectiveness varies by political context, with some systems allowing robust opposition while others may suppress it.

Opposition also refers to one or more parties or groups that challenge or counter the ruling government or leading political entity. The opposition often critiques the policies and actions of the ruling party and aims to hold them accountable. Its role is essential in democratic systems, where it ensures that there is a check on government power, provides alternative viewpoints, and represents diverse interests within society.

So, the opposition keeps the rulers on their toes, ensuring they don't become too comfortable or too ridiculous. They question, they challenge, and they occasionally provide much-needed comic relief.

The opposition in a political system serves several essential functions, especially within democratic frameworks, where it plays a critical role in balancing and scrutinizing power. These functions include oversight, representation, offering alternatives, facilitating debate, and ensuring accountability.

The opposition acts as a check on the ruling government by scrutinizing its policies, decisions, and expenditures. By holding the government accountable, it helps to prevent misuse of power and resources. The opposition represents diverse viewpoints and voices within the electorate, especially those who may feel underrepresented by the ruling party. This ensures that different perspectives are considered in governance.

Opposition parties provide critique and engage in debate over policies, encouraging deeper examination and refinement. This improves the quality of legislation and policy-making. The opposition can propose alternative policies, showcasing potential solutions that differ from those offered by the ruling party. This is essential for voters who seek clear policy choices.

In parliamentary systems, the opposition is often seen as the “government-in-waiting.” Through shadow cabinets and detailed policy work, they prepare to take over governance if they win a future election. By questioning government actions, the opposition promotes transparency, as they often reveal information that might otherwise be concealed from the public.

The concept of opposition has roots in the development of democratic governance, where it emerged as a means of ensuring that governments remain accountable to the public. Political theorists argue that opposition is a natural outcome of a pluralistic society, where different interests and ideologies compete for influence. In parliamentary systems, opposition parties were institutionalized as democracy evolved, intending to create a structured environment for dissent and alternative representation.

Francis Fukuyama's The Origins of Political Order: From Prehuman Times to the French Revolution (2011, Farrar, Straus and Giroux) provides a comprehensive historical analysis of how political institutions, including opposition, evolved from kinship-based tribal societies to modern democracies. Fukuyama argues that political order emerges from three key components: the state, the rule of law, and mechanisms of accountability. Opposition, as an institutionalized force, is closely linked to the latter two—rule of law and accountability—which ensure that rulers cannot wield unchecked power.

Fukuyama begins by examining tribal societies, where governance was decentralized and authority derived from kinship ties. In such societies, formal opposition did not exist, as disputes were resolved within familial or clan structures. Leadership was often consensus-driven, and organized dissent as seen in modern political systems was unnecessary and absent.

The rise of centralized states, particularly in ancient civilizations like China and the Middle East, marked a considerable shift. These systems often suppressed dissent as rulers consolidated power and established hierarchical governance. Fukuyama highlights imperial China as a prime example, where centralized authority left no room for institutionalized opposition due to the concentration of power in the ruler and the bureaucracy.

A turning point in the evolution of opposition came with the development of religious institutions that acted as checks on state power. Fukuyama points to the Catholic Church in medieval Europe, which often challenged monarchs and served as an independent authority. This dynamic set a precedent for institutionalized opposition by demonstrating that rulers could be held accountable to higher principles or laws. The interaction between religious authority and secular governance laid the groundwork for future legal and political opposition.

Fukuyama traces the emergence of representative institutions such as the English Parliament, which provided a formal platform for expressing dissent against monarchical power. The Magna Carta (1215) was a pivotal moment, forcing the king to acknowledge the rights of his subjects and establishing a political culture that legitimized opposition. Over time, these representative bodies institutionalized dissent, transforming it into a constructive force within governance.

In modern democracies, Fukuyama argues, opposition is formalized through mechanisms like electoral competition, the separation of powers, and the rule of law. These systems ensure that opposition is a critical part of governance, balancing power and preventing tyranny. For example, constitutional frameworks in England and the United States created durable systems where opposition plays a vital role in policymaking, debate, and accountability.

Fukuyama emphasizes that opposition is not merely a force of disruption but a stabilizing factor in political systems. By channeling dissent into formal structures, modern democracies allow grievances to be aired and debated without undermining the overall political order. This reduces the likelihood of violent uprisings or authoritarian takeovers.

Opposition, as Fukuyama explains, evolved over centuries and required specific historical, cultural, and economic conditions, such as the weakening of centralized authority and the emergence of legal traditions.

The institutionalization of opposition parallels the development of political accountability, which ensures that rulers are answerable to citizens or other governing bodies.

In modern democracies, opposition is the culmination of a long historical process that balances centralized power with societal demands for inclusion, representation, and debate.

Daniele Caramani's "Comparative Politics" (2020 by Oxford University Press) analyse political opposition in both democratic and non-democratic systems, highlighting its role and organizational differences depending on the type of governance.

In democracies, political opposition is typically institutionalized through political parties, parliamentary mechanisms, and legal frameworks that protect dissent. Opposition parties may form shadow cabinets or serve as a "government-in-waiting.

Opposition structure varies based on whether the system is majoritarian or proportional. In majoritarian systems, opposition often consolidates into a single party or coalition, while proportional systems may feature a fragmented opposition. Caramani highlights the role of independent media and civil society in supporting opposition by amplifying their voices and holding governments accountable.

Opposition parties hold the government accountable by scrutinizing policies, exposing corruption, and questioning executive decisions. The opposition contributes to policy debates and presents alternative programs, enabling voters to make informed choices.

Opposition provides a platform for diverse groups and minority interests that may not align with the ruling majority. By participating in formal democratic processes, the opposition legitimizes the system and channels dissent constructively.

Opposition in non-democratic systems often lacks formal institutional support and operates in a constrained or repressed environment. Political parties may be banned or heavily regulated. Due to state suppression, opposition movements may function as fragmented or clandestine organizations, such as underground networks or exile groups. In authoritarian regimes, civil society organizations and informal networks often play a crucial role in opposition, albeit under significant risk.

The opposition in non-democratic systems often acts as a resistance force against authoritarian rule, advocating for democratic reforms and human rights. Opposition groups frequently seek support from international organizations, foreign governments, or diaspora communities to pressure the regime for change. Opposition movements may challenge the regime's legitimacy by exposing flaws in governance, economic mismanagement, or human rights abuses. Caramani notes that opposition in non-democratic systems operates under constant threat of persecution, imprisonment, or exile, which limits its effectiveness and visibility.

Gareng: "But Father, isn't it risky to always oppose?"

Semar (with a twinkle in his eye): "Risky? Absolutely! But without opposition, we'd be in a world where everyone agrees on everything. And where's the fun in that? Remember, the opposition is there to remind the rulers that power is fleeting and often just a few bad decisions away from utter chaos.

The presence of a strong and effective opposition is vital for a healthy democracy. It ensures that the government is held accountable, promotes transparency, and provides voters with alternative policy choices. A robust opposition also encourages political debate and helps to prevent the concentration of power in a single party or group.

There are two types of opposition: Loyal Opposition and Radical or Non-Systemic Opposition. Loyal Opposition refers to opposition parties that operate within the framework of the political system and respect the legitimacy of the government. They aim to improve governance through constructive criticism and debate.

Radical or Non-Systemic Opposition are groups or parties may not recognize the legitimacy of the current government and seek more fundamental changes to the political system. They often operate outside the established political framework.

In summary, political opposition plays a crucial role in maintaining the checks and balances necessary for democratic governance, ensuring that diverse voices and perspectives are heard and considered.

Opposition parties may have fewer resources and less access to information compared to the ruling party. The opposition might struggle to gain media attention and effectively communicate their messages to the public. In some countries, opposition parties face harassment, intimidation, and restrictions on their activities.

However, the presence of a strong and effective opposition is vital for a healthy democracy. It ensures that the government is held accountable, promotes transparency, and provides voters with alternative policy choices. A robust opposition also encourages political debate and helps to prevent the concentration of power in a single party or group.

In summary, political opposition plays a crucial role in maintaining the checks and balances necessary for democratic governance, ensuring that diverse voices and perspectives are heard and considered."

Bagong: "What may and may not be done by the opposition?"

Semar: " In democratic systems, the opposition generally operates within defined legal and institutional boundaries, allowing it to challenge government policies and advocate for alternative policies. However, these actions are balanced by restrictions to ensure that opposition activities remain lawful and constructive.

The opposition has the right to examine and question the actions, policies, and expenditures of the government, especially in parliamentary settings. They achieve this through debates, inquiries, and by posing questions in legislative sessions.

Opposition parties can draft and propose alternative policies, thereby giving the electorate a choice and highlighting different approaches to governance.

The opposition can vote against government proposals or support legislation they agree with, thereby influencing policy outcomes.

The opposition is allowed to organize rallies, campaigns, and public meetings to engage with the electorate, raise awareness on key issues, and build support for their causes.

The opposition can form shadow cabinets to scrutinize the work of government ministers closely, effectively acting as a “government-in-waiting” in preparation for potential future governance.

Opposition parties are tasked with critiquing government policies and offering dissenting opinions. They engage in constructive debate to challenge, refine, or reject policies that they believe are against public interest.

The opposition cannot legally promote or incite violence, rebellion, or any form of unlawful activity against the government or public order. Such actions are typically deemed illegal and can lead to legal consequences.

Most governments have laws that restrict actions that might compromise national security, such as disclosing classified information or cooperating with foreign entities in a way that endangers national interests.

In some political systems, the opposition may not have the ability to entirely block legislation, particularly if the ruling party has a significant majority. However, they can still use procedural tools to delay or debate legislation.

While the opposition can criticize and question the executive branch, they lack direct control over executive actions and decisions. Their role is mainly advisory or critical unless they gain majority support.

While opposition members have parliamentary privilege, they are expected to use it responsibly. Engaging in slander, spreading misinformation, or abusing their position can be legally challenged.

The concept of "exit, voice, and loyalty," formulated by economist Albert O. Hirschman (Exit, Voice, and Loyalty: Responses to Decline in Firms, Organizations, and States, 1970, Harvard University Press), provides a useful framework for understanding the dynamics of political opposition in authoritarian regimes. This model outlines three potential responses individuals can have when faced with dissatisfaction: they can choose to exit (leave the situation), voice (express their concerns), or remain loyal (stay despite grievances).

In authoritarian regimes, "exit" often manifests as emigration or political exile. Citizens dissatisfied with the regime's policies may choose to leave the country, especially when they perceive that their ability to effect change through other means is limited. For example, in countries like Syria and East Germany, significant out-migration occurred as citizens sought better conditions elsewhere. This option serves as a safety valve for regimes, allowing them to rid themselves of dissenters while simultaneously reducing immediate pressure for reform.

"Voice" refers to the attempts by citizens to express their discontent and seek change within the existing system. In authoritarian contexts, however, the space for voice is often severely restricted. Protest and public dissent can lead to harsh reprisals from the state, discouraging individuals from voicing their opinions openly. Nonetheless, some citizens may still engage in subtle forms of protest or remonstration, directing their complaints at lower-level officials rather than directly challenging the regime itself. This phenomenon has been observed in Kazakhstan, where opposition groups have attempted to articulate grievances while navigating a repressive political environment.

Loyalty plays a crucial role in this framework, particularly in authoritarian regimes where the government may foster a sense of loyalty among its citizenry through economic benefits or social stability. Many citizens might remain loyal due to fear of repercussions for dissent or because they perceive that leaving the regime would result in a loss of status and security. In cases like China, where a burgeoning middle class relies on state employment and benefits, loyalty can be maintained even amidst dissatisfaction. This loyalty complicates the dynamics of opposition as it can stifle both exit and voice.

Opposition in authoritarian regimes faces a range of meaningful challenges that hinder their effectiveness and ability to mobilize against the ruling government. In many authoritarian contexts, opposition parties operate on an uneven playing field, where the electoral system is heavily skewed in favour of the incumbent government. Incumbents often manipulate electoral laws to limit opposition participation, such as by imposing stringent registration requirements or altering district boundaries to dilute opposition votes. The ruling party typically monopolizes state resources, making it difficult for opposition parties to compete effectively. This includes control over media, funding, and public institutions, which can significantly diminish the visibility and viability of opposition candidates.

Government forces may resort to intimidation tactics, including harassment, imprisonment, or even violence against opposition leaders and supporters. This creates a climate of fear that discourages political engagement and mobilization. Authoritarian regimes often suppress independent media outlets and control information dissemination, limiting the opposition's ability to communicate its message and reach potential supporters.

The relationship between exit and voice is complex; Hirschman noted that when exit options are readily available, individuals may be less likely to use their voice. Conversely, substantial out-migration can sometimes trigger collective action among those who remain, as seen in East Germany prior to reunification when increased emigration led to mass protests demanding reform. In authoritarian regimes, this interplay suggests that while exit may initially reduce pressure on the regime, it can also catalyze voice among those left behind. In summary, the "exit, voice, and loyalty" framework illustrates how citizens navigate dissatisfaction in authoritarian regimes. While exit offers an escape route for some, it can weaken organized opposition and diminish collective action. Voice remains fraught with risk but is essential for challenging authoritarian practices; however, loyalty often complicates this dynamic by binding citizens to the regime despite grievances. Understanding these interactions helps clarify the challenges faced by political opposition in such contexts and highlights the nuanced strategies employed by citizens seeking change."

Bagong: "How does Hirschman's concept of "exit, voice, and loyalty" apply to modern political movements?"

[Fragment 2]

Bahasa

The Concept of Barakah (3)

Ashoka then said, "In a quiet town, amid the dawn’s gentle light, lived Ibrahim, a craftsman known for his skill but humble in his means. His days were filled with the meticulous work of handicrafts, shaping wood into beautiful pieces. Yet, despite his modest earnings, he seemed to always have enough, and his heart was light, his home warm. There was something about Ibrahim, a sense of peace, a sense of barakah—a blessing that seemed to permeate every part of his life.

As he prepared for work one morning, a young man, Nasir, approached him, eyes weary, seeking advice. "How is it, Uncle Ibrahim, that you always seem content? Your earnings are small, yet you and your family always seem to have enough. I, too, work hard, but the days slip through my fingers like sand. I don’t understand how you do it."

Ibrahim, with a kind smile, invited Nasir to sit. "Come," he said, "let me share with you the secret of barakah."

Nasir leaned in as Ibrahim spoke, "Barakah is a blessing from Allah that touches not just what we have, but how we experience it. The Prophet(ﷺ) taught us that barakah is more than wealth; it is the richness in our time, our efforts, and our hearts. A single coin with barakah can do more good than piles of gold without it."

Nasir’s face softened with curiosity as Ibrahim continued, "You see, I begin each day in prayer, at dawn. The Prophet (ﷺ) himself prayed, ‘O Allah, bless my nation in their early mornings.’ Rising early fills my day with barakah because the hours feel expanded, and my work is fruitful. But it’s not just about rising early; it’s about rising with purpose, giving thanks, and starting with Allah’s name in mind."

"I get up early too," Nasir interjected, "but it feels like there are never enough hours."

"That’s because barakah is not merely in action; it’s also in intention," Ibrahim said with a knowing nod. He looked around his small workshop and motioned toward his tools. "Everything here has a purpose. Imam al-Ghazali teaches us that ‘Knowledge without action is madness and action without knowledge is void.’ To fill our actions with barakah, we must be sincere and knowledgeable. I approach my work with the knowledge of its value—not just to earn but to serve, to create something useful for others. That sincerity brings barakah, turning a simple piece of wood into something meaningful."

Nasir looked at the tools, now seeing them through Ibrahim’s eyes. "I see, so it’s the intention, the purpose that brings blessing."

Ibrahim nodded. "Exactly. The heart, as Imam al-Ghazali says, is like a fortress, and we must guard its gates. If we let greed or impatience slip in, barakah slips out. Desires make us slaves, but patience, Nasir, it makes us kings. My father taught me that patience invites barakah, even when we don’t see immediate rewards."

\

Nasir’s brow furrowed, reflecting. "But isn’t patience hard? How can one truly be patient?"

"Ah, that is the test," Ibrahim replied. "To get what you love, you must first be patient with what you hate. That’s why I strive to be patient with my earnings, to find joy in what I have rather than fixate on what I lack. This patience, this trust in Allah, is what the scholars call tawakkul. I do my best, but leave the outcome in His hands, and barakah flows in because I am not struggling to control what is beyond me."

Nasir absorbed this wisdom, and his heart felt a spark of understanding. Ibrahim continued, "Another essential part of barakah is charity. The Prophet (ﷺ) taught us that giving never decreases wealth. When we give from our small means, Allah blesses the remainder, stretching it in ways unseen. You see, Nasir, barakah in wealth isn’t always more coins, but rather the ability to meet our needs, to find joy, to give and to have enough."

With a smile, Nasir asked, "But how do I make sure I’m sincere, Uncle?"

Ibrahim’s gaze softened. "Be sincere in all you do. Only what is done for Allah will last. If you work just for yourself, your actions are limited by you. But if you work for Allah, barakah fills your efforts. This sincerity turns routine into worship, and life itself becomes a journey toward Allah.

When we work solely for ourselves or our benefit, our efforts and outcomes tend to be limited by our human capacity. Our time, energy, and resources are finite, so the results are often proportional to what we can achieve. This distinction speaks to the difference between a self-centred approach and a purpose-driven approach that connects one's efforts to a higher cause.

When we work only for ourselves, our goals are often finite, shaped by our desires, ambitions, and limitations. For example, we might work to earn a certain amount of money, gain status, or achieve recognition. These goals can be achieved, but they are confined to the personal level and limited by our abilities, circumstances, and resources. The satisfaction derived from achieving these goals often feels short-lived and may lead to a continuous search for more.

Working solely for oneself can lead to a sense of isolation in effort. We may feel solely responsible for the outcome, which can create stress and anxiety, especially when things don’t go as planned. This approach often ignores the broader, interconnected nature of our lives and the universe, where many factors (beyond our control) contribute to our success or failure.

Even when we achieve what we set out to, personal success might still leave a feeling of emptiness. Achieving a goal solely for personal benefit can feel transient, as human desires constantly evolve and grow. This is why many people, despite achieving significant worldly success, may still feel unfulfilled—they find themselves pursuing a sense of satisfaction that always seems just out of reach.

When our work is only for ourselves, its impact typically remains small. We may only benefit ourselves or a limited circle of people. This can create a life that feels insular, where our actions don’t extend beyond a personal scope or serve a purpose larger than our immediate interests. The effort is unlikely to be sustained after our involvement ends, and it may not have a lasting effect on others or in the broader community.

A purely self-focused approach often lacks a sense of greater meaning, which is essential for many to feel connected to something beyond themselves. This is because, when the focus remains on "me," the impact of each action is viewed solely through the lens of personal benefit, rather than a broader vision that could bring deeper purpose and fulfilment.

When one works with the intention to serve Allah, the perspective shifts from a self-centred view to a purpose-centered view. Actions are no longer confined to personal gain but are undertaken as part of a broader mission that aligns with a divine purpose. Islam teaches that actions done for Allah’s sake are inherently more fulfilling, as they connect the individual to a larger, infinite purpose that transcends worldly limitations.

"Actions done for Allah’s sake" refer to any deeds performed with the sincere intention of pleasing Allah and fulfilling His commands, rather than for personal gain, recognition, or worldly benefits. In Islam, intention (niyyah) is crucial, as it transforms even ordinary acts into acts of worship if they are done to seek Allah’s pleasure. The key to an action being "for Allah’s sake" is that the primary intention behind it is to seek Allah’s pleasure. This involves aligning one’s motives with what Allah has commanded or encouraged, rather than with purely worldly gains or recognition from others. These actions should also align with what is encouraged in Islam, including acts of worship, acts of kindness, and moral behaviour. While worldly benefits might come from these actions, the believer's ultimate motivation remains spiritual, focusing on earning Allah's blessings and rewards.

Actions done sincerely for Allah’s sake are often sustained with greater commitment because the motivation behind them goes beyond immediate benefits or temporary praise. This commitment shows a dedication to upholding principles and values, even when it’s challenging or when no one is watching. For example, Teaching one’s children values, morals, and knowledge of Islam to guide them toward righteousness for Allah’s sake, not for personal pride. This includes patience and dedication, seeing parenting as a form of worship.

Conducting business honestly, even when one might profit more by being dishonest because one values Allah’s command to be truthful and just. Such integrity, practised to please Allah, becomes a source of barakah (blessing) in one’s livelihood.

If entrusted with a responsibility, such as a managerial position or a task, a Muslim strives to be just and diligent in fulfilling it, aiming to honour the trust placed in them by Allah, who values honesty.

Simple actions like conserving water, recycling, and reducing waste can be done to be a responsible steward of the Earth, as Allah has entrusted humans with this role. Islam encourages care for creation, so these acts become worship when intended to preserve Allah’s creation.

In essence, working solely for oneself can lead to a life confined by one's limitations, while working for Allah opens the door to possibilities and fulfilment that transcend personal boundaries. Actions become not just about the individual but part of a collective, divinely-inspired mission that has the potential to bring far-reaching and enduring effects. It transforms work from merely functional to spiritually fulfilling."

The words sank deep into Nasir’s heart as he watched Ibrahim, a man who truly embodied the blessings of barakah. Ibrahim continued, "Our hearts, Nasir, are like mirrors. They reflect whatever they face. If our hearts are purified of greed, envy, and impatience, they reflect divine light. If you desire knowledge of Allah, purify your heart from the illusions of the world.’ A purified heart perceives barakah, sees beauty in simplicity, and joy in what others overlook."

Nasir felt a change within him as he listened to Ibrahim’s words, inspired him to live with a renewed sense of purpose. He realized that barakah was more than just wealth or success; it was a way of life that infused each moment with meaning and abundance.

In the days that followed, Nasir took Ibrahim’s lessons to heart. He began each day in prayer, giving thanks for his blessings, seeking barakah in his work and patience in his struggles. Slowly, he found that his earnings seemed to stretch further, his work felt lighter, and his days seemed fuller.

One evening, he returned to visit Ibrahim, joy evident in his face. "Uncle, I feel the barakah you spoke of. My life hasn’t changed in wealth or ease, but it feels richer, more meaningful."

Ibrahim placed a hand on Nasir’s shoulder. "Then you understand, my dear nephew. Barakah is not about how much we have but about how we see, live, and use what we have. It is a gift from Allah, granted to those who seek it with sincerity, patience, and gratitude."

Nasir nodded, the words etched into his heart. And as he walked home under the stars, he felt truly blessed, for he had finally understood the essence of barakah—a divine gift, a life imbued with blessings, and a heart at peace, connected to Allah in every breath," pungkas Asoka.

As dawn painted the sky with hues of gold and pink, the plants parted ways, their hearts filled with a newfound understanding. They had learned that 'Barakah' was not a destination to be reached, but a journey to be embraced, a path illuminated by gratitude, kindness, and trust.

And so, they continued to live in their secret garden, their lives a testament to the power of 'Barakah', a living embodiment of the beauty and grace that can be found in even the smallest of things.

[Bagian 1]

Bahasa

The Concept of Barakah (2)

As the night deepened, the plants continued their conversation, their voices weaving a tapestry of wisdom and inspiration. They spoke of the importance of patience, perseverance, and trust in the divine plan. They also spoke of 'Barakah', the spark within us waiting to be ignited.
The rose then told a story, "A young Muslimah, Aisha, embarking on her first Hajj pilgrimage to Mecca. A sense of awe washes over her as she traverses the sacred sites. The Kaaba, the House of Allah, stands majestically, a symbol of divine unity. She touches its black cloth, the Kiswah, feeling a profound connection. In this sacred space, she experiences a palpable sense of Barakah, a divine presence that envelops her.

Aisha recalls the words of her grandfather, who often spoke of the Barakah associated with our beloved Prophet (ﷺ). Her grandfather recounted stories of the Companions (رضي الله عنهم), their lives transformed by the divine blessings that accompanied the Prophet (ﷺ). Aisha feels a deep longing to emulate their faith and seek the Barakah of the Prophet (ﷺ). Barakah, a term deeply rooted in Islamic theology, signifies a divine blessing or favour bestowed upon individuals, places, or objects. It’s a concept that transcends mere materiality, embodying a spiritual connection to the divine.

As Aisha continues her journey, she encounters countless pilgrims from diverse backgrounds. She witnesses their shared experiences of joy, gratitude, and spiritual renewal. It becomes evident that Barakah is not confined to the sacred sites alone. It can be found in the simple acts of devotion, fellow believers' camaraderie, and the natural world's beauty.

Aisha reflects on the teachings of Imam al-Ghazali, a prominent Sunni scholar. In his book, "Ihya Ulum al-Din" (The Revival of the Religious Sciences), al-Ghazali discusses the importance of seeking Barakah in all aspects of life. He emphasizes the role of intention, sincerity, and reliance on Allah in attracting divine blessings. Al-Ghazali, in his works, places significant emphasis on intention (niyyah), sincerity (ikhlas), and reliance on Allah (tawakkul) as core principles for attracting divine blessings and ensuring spiritual success.

Al-Ghazali asserts that the purity of intention is essential for any deed to be accepted by Allah and for it to bring blessings. He emphasizes that actions without a clear, righteous intention are empty in value. In Ihya Ulum al-Din, he explains that a person should examine their motives, seeking to align their intention solely with Allah’s pleasure rather than any worldly gain or recognition. This focus on intention ensures that even routine activities, like work or study, become acts of worship if done for Allah’s sake, thus attracting barakah (blessings).

For Al-Ghazali, sincerity is the cornerstone of a true connection with Allah and the foundation upon which all actions must rest. Sincerity means performing deeds purely for Allah, without seeking admiration, reward, or any hidden worldly benefit. Al-Ghazali warns against the subtle forms of insincerity, such as seeking approval from others, which he calls "hidden shirk." He argues that only through true sincerity can a person attract divine blessings because Allah accepts deeds done with a clean heart and pure devotion.

Tawakkul, or reliance on Allah, is another essential component in Al-Ghazali’s approach to attracting blessings. In Al-Ghazali’s view, true reliance means trusting that Allah alone controls all outcomes and that one's efforts are merely a means. He teaches that a believer should act with trust in Allah, knowing that, ultimately, success and blessings come from Him alone. This reliance fosters a sense of peace and assurance, reducing anxiety over worldly matters and inviting barakah, as Allah loves those who depend on Him fully.

Al-Ghazali ties these three elements—intention, sincerity, and reliance on Allah—together as a powerful formula for receiving Allah’s favour. When a person acts with pure intention, is free of worldly desires, perform their deeds with sincerity, and relies completely on Allah for the outcome, they align themselves spiritually with divine will. This alignment attracts Allah’s blessings and transforms even small actions into sources of immense reward and benefit.

In his commentary on Imam Nawawi’s Forty Hadith, Jami’ al-Ulum wal-Hikam, Ibn Rajab emphasizes that sound intention is vital for the validity and reward of any act. He explains that intention transforms mundane actions into acts of worship if they are done for Allah’s pleasure. He stresses that intentions should be constantly examined to ensure they align with seeking Allah's favour, as this is the key to success in both worlds.

In his works, including his famous commentary on Sahih Muslim, al-Nawawi reiterates that every action is judged by its intention, referring to the famous hadith, “Actions are by intentions” (Innamal a’maal bin niyyah). He teaches that having the correct intention not only brings barakah to actions but also preserves one from deviations, as a person is consciously aware of why they do what they do.

Ibn Taymiyyah emphasizes sincerity as the foundation of all worship, asserting that without ikhlas, no act can draw a person closer to Allah. In Majmu’ al-Fatawa, he explains that sincerity should drive believers to seek only Allah's pleasure, for even hidden motives like reputation or pride corrupt worship. Ibn Taymiyyah highlights that true ikhlas invites Allah’s blessings because it aligns a believer’s heart solely with Him.

In Madarij as-Salikin, Ibn Qayyim dedicates a section to tawakkul, where he describes it as a balance between taking action and trusting in Allah’s will. He stresses that true reliance involves recognizing Allah’s power while still performing one’s duties. Ibn Qayyim teaches that such balanced reliance brings divine assistance and blessings because it reflects the believer’s humility and trust in Allah alone.

Known for his life of perseverance and steadfast faith, Imam Ahmad often highlighted tawakkul in his teachings. He taught that while it is necessary to make efforts, the heart should remain focused on Allah alone as the provider. Imam Ahmad’s advice on tawakkul is that it not only brings peace but also opens doors to blessings, as one learns to see every outcome as part of Allah’s wisdom and mercy.

These scholars agree that intention, sincerity, and reliance on Allah create a powerful spiritual foundation. When integrated, these principles cleanse the heart of worldly distractions, direct one’s focus toward Allah, and encourage a balanced approach to both spiritual and worldly efforts. They explain that this combination attracts divine blessings and paves the way for spiritual success, as it aligns a believer’s actions with the divine will and purifies the soul in ways that resonate with Allah's guidance.

The Qur'an is replete with references to Barakah. In Surah al-Baqarah (The Cow), verse 121, God promises blessings to those who believe and do righteous deeds. In Surah al-A'raf (The Heights), verse 157, God describes the Prophet (ﷺ) as a mercy to all creation, a source of Barakah for humanity.

Barakah appears in various forms in a believer’s life. Many Hadiths emphasize beginning actions with “Bismillah” (In the name of Allah) to bring barakah into them. This practice reflects the mindset that blessings are sought by recognizing Allah as the source of all goodness.

The Prophet (ﷺ) prayed for blessings in the early mornings for his community. Working in the early part of the day is encouraged to gain barakah, as the time is believed to be imbued with blessings that allow for greater productivity.

With barakah, limited resources are sufficient or even plentiful. For instance, a family may experience contentment and fulfilment from a modest income. This principle is reflected in the Hadith where the Prophet mentioned that blessings in one’s sustenance bring satisfaction and fulfillment beyond material wealth.

Barakah can make one’s deeds more impactful. Al-Ghazali states that barakah brings spiritual depth to actions, turning them into forms of worship and service to Allah, even if they seem ordinary. This idea is expanded when he discusses how work done with pure intentions becomes a means of connecting with the Divine.

A heart filled with barakah enjoys a sense of tranquillity and satisfaction. Imam Al-Ghazali explains that 'The heart is like a mirror,' reflecting what it is focused on. By clearing the heart of distractions and worldly concerns, one opens it to receiving divine blessings.

Through barakah, time feels abundant. Tasks are completed efficiently, and moments are infused with greater productivity. This effect is attributed to early mornings, a time blessed with productivity as indicated in Hadiths and emphasized in Islamic tradition.

In modern works, such as Mohammad Faris's The Barakah Effect: More with Less (2018), barakah is further explored in the context of productivity and purpose. Faris argues that true productivity is not in doing more but in focusing on meaningful actions with divine purpose. He emphasizes that sincerity, early morning routines, and alignment with one’s spiritual goals are essential for experiencing barakah. His work reflects on classical teachings, showing how barakah can manifest in modern life through intentional actions and a heart connected to Allah.

Mohammad Faris defines barakah as a divine blessing that allows a person to achieve more with less effort, time, and resources. He describes barakah not simply as an increase in quantity but as a form of spiritual enrichment that enhances the quality of one's life and efforts.

Barakah is a gift from Allah, and it cannot be quantified or fully explained by material means. It often manifests in ways that defy ordinary calculations, like having more productivity in limited time, wealth that stretches far beyond what seems possible, or achieving great results with minimal effort.

Faris places significant focus on time management through an Islamic lens. He suggests that barakah allows individuals to achieve more in their time by focusing on meaningful, purpose-driven tasks rather than being overly busy without results. He highlights the importance of balance between spiritual and worldly responsibilities. True barakah comes when individuals live in alignment with their faith, giving due attention to their spiritual, physical, and emotional well-being. Faris also touches on the concept of barakah within family and community life. When people contribute to the well-being of others and nurture relationships, Allah places barakah in their collective efforts.

Barakah is seen as an essential element for leading a fulfilled, productive, and meaningful life, where less reliance is placed on material abundance and more focus is given to spiritual abundance and alignment with Islamic principles. Barakah cannot be simply measured or quantified; rather, it is experienced in subtle but powerful ways, like feeling more at peace, achieving goals more effectively, or finding that time stretches to accommodate all tasks.

Faris outlines the "Barakah Culture" framework, which is a holistic approach to living a balanced, purposeful, and meaningful life. The framework has three main components: mindset, values and action.

First, approach life with a growth mindset that values intention (niyyah), gratitude, and trust in Allah (tawakkul). Faris argues that these attributes allow one to maintain focus on what truly matters and remain resilient through life’s challenges. Second, adopting values that align with Islamic teachings and emphasizing simplicity, contentment, and ethical behaviour. By prioritizing values over outcomes, Faris suggests that people can achieve greater barakah and, consequently, a more fulfilling life. Encouraging actions that invite barakah, such as consistent acts of worship, self-discipline, service to others, and avoiding wastefulness. Faris emphasizes purposeful actions aligned with one’s intentions and values.

Faris provides practical steps for cultivating barakah in several critical areas. He suggests beginning the day early, managing time with intentional breaks, and focusing on high-impact activities. He highlights the Prophetic encouragement to work in the early hours, which is considered blessed.

Rather than simply amassing wealth, Faris promotes ethical earning, mindful spending, and giving in charity. He explains that wealth gained ethically and spent wisely brings barakah and often stretches further than wealth earned through selfish or questionable means.

Barakah in health is achieved through self-care, a balanced lifestyle, and gratitude for physical well-being. Faris emphasizes the importance of seeing health as a trust from Allah, caring for it through moderate exercise, proper diet, and avoiding harmful habits.

Faris emphasizes several daily practices that attract barakah. He explains that intentions should be aligned with pleasing Allah and serving others, making every action a potential source of barakah. Regularly expressing gratitude, both in prayer and in one’s daily interactions, invites blessings and amplifies the blessings already present. By giving in charity, Faris argues that one’s wealth is purified and expanded in ways that bring unexpected barakah and rewards.

Faris provides strategies for achieving productivity with a sense of purpose. He stresses that working with barakah involves prioritizing health and avoiding the drive for relentless productivity. Instead, Faris promotes focused work, breaks, and flexibility. Setting goals that are meaningful and aligned with one’s values, rather than chasing superficial metrics of success, leads to greater fulfillment and opens avenues for barakah in one’s work.

Faris provides strategies for achieving productivity with a sense of purpose. He stresses that working with barakah involves prioritizing health and avoiding the drive for relentless productivity. Instead, Faris promotes focused work, breaks, and flexibility. Setting goals that are meaningful and aligned with one’s values, rather than chasing superficial metrics of success, leads to greater fulfillment and opens avenues for barakah in one’s work. Faris argues that contributing to the well-being of others, including family, community, and society, brings barakah because it aligns with a purpose greater than oneself.

Faris presents barakah as a life philosophy, one that touches every aspect of living and leadership. By focusing on alignment between one’s inner intentions, actions, and the will of Allah, he encourages us to lead lives that prioritize quality, spirituality, and service over materialism and competition.

Faris emphasizes the role of relationships in cultivating barakah. He highlights the importance of family ties, ethical relationships, and community support. Barakah is attracted when individuals prioritize the needs of others, whether it’s spending quality time with family, supporting friends, or volunteering in the community.

Aisha's pilgrimage culminates in the joyous celebration of Eid al-Adha. As she joins the communal prayers and festivities, she feels a deep sense of unity with her fellow Muslims. She realizes that Barakah is not only an individual experience but also a collective one. By sharing their faith and their blessings, Muslims strengthen their community and contribute to the spread of divine grace.

As Aisha returns home, she carries with her a renewed sense of purpose and a deeper appreciation for the concept of Barakah. She understands that it is not merely a blessing to be sought but a way of life, a reflection of one's faith and devotion to Allah."

[Part 3]
[Part 1]

Bahasa