When Bagong Learned from Semar's Wisdom (1)

"Why 100 days, why not just 1001 nights, Ramanda?" asked Bagong, assuming he was the next big philosopher when he went to 'the Yoda of Pewayangan', Semar.

"The evaluation of a new government within the first 100 days is a tradition that stems from the early presidency of Franklin D. Roosevelt (FDR). This period is often viewed as a critical benchmark for assessing the effectiveness and direction of a new administration," Semar replied. "The first 100 days concept was popularised during FDR's presidency, which began on March 4, 1933. Faced with the Great Depression, Roosevelt implemented an aggressive agenda for economic recovery. During his initial three months in office, he managed to pass a remarkable number of legislative measures—15 major bills and a total of 77 laws—designed to address the severe economic challenges facing the nation. This rapid and bold action set a precedent for future presidents, establishing a standard against which their early performance would be measured.

In a radio address on July 25, 1933, Roosevelt referred to this initial phase as the "first 100 days," reflecting on the significant events that had transpired during that time. This term has since become symbolic of the urgency and importance of early governance actions.

'The Defining Moment: FDR's Hundred Days and the Triumph of Hope' by Jonathan Alter (2006, Simon & Schuster) examines President Franklin D. Roosevelt's dynamic leadership during the initial phase of his presidency, which was instrumental in shaping the New Deal. Roosevelt's approach was characterized by swift and decisive action, a willingness to experiment with various solutions, and an ability to inspire hope among the American populace during the Great Depression. This proactive and adaptive leadership style not only facilitated the rapid implementation of New Deal policies but also established a benchmark for evaluating presidential effectiveness in the early days of an administration.

The term 'Hundred Days' refers to the period from March 9 to June 16, 1933, during which Roosevelt and Congress worked intensively to pass a series of significant legislation aimed at economic recovery. This term has since become a standard measure for assessing the early accomplishments of future presidents. In his work, Alters wrote, 'The Hundred Days themselves have been so mythologized that the real ones are barely recognizable. The phrase was borrowed from the surprisingly short time period between Napoleon’s triumphant escape from Elba and his final defeat at Waterloo in 1815. It was first used by FDR on July 24, 1933, to refer to the exactly 100 days (apparently a coincidence) that elapsed between the opening of the special session of the 73rd Congress on March 9 and its closing on June 17, a session that produced a record-breaking volume of new laws.

There was nothing intentional about a session of this length. During the first week of his presidency, FDR had expected Congress to meet for two weeks to pass his emergency agenda, then adjourn. Nor was the volume of legislation anticipated. With a 196-vote margin in the House and a 23-vote margin in the Senate, Democrats in Congress have often been depicted as merely rubber-stamping FDR’s agenda. But most of the southern Democrats were at least as conservative as Republicans, while some northern and western progressive Republicans were moving left. So while early emergency bills sailed through, most others were the product of the usual give-and-take on Capitol Hill. The urgency of the time made it horse-trading at a gallop.'

'FDR' by Jean Edward Smith (2007, Random House) provides a detailed account of President Franklin D. Roosevelt's first 100 days in office, highlighting the significant legislative achievements during this period. Smith emphasizes that Roosevelt's proactive approach led to the passage of numerous bills aimed at economic recovery and social reform, setting a high standard for future administrations.

Jean Edward Smith details President Franklin D. Roosevelt's first 100 days in office, highlighting several key achievements. Roosevelt declared a national "bank holiday" to prevent further withdrawals and restore confidence in the financial system. Congress passed the Emergency Banking Act, allowing only financially stable banks to reopen, which helped stabilize the banking sector.

Civilian Conservation Corps (CCC) was e established to provide employment for young men in conservation projects. The CCC addressed both unemployment and environmental concerns.

Agricultural Adjustment Administration (AAA) was created to support farmers by reducing crop production to raise prices. The AAA aimed to revitalize the agricultural sector.

National Industrial Recovery Act (NIRA) sought to stimulate industrial recovery by establishing codes of fair competition and labour standards, promoting economic growth and fair labour practices.

Tennessee Valley Authority (TVA) was established to develop the Tennessee Valley region through flood control, electrification, and economic development, serving as a model for regional planning.

These initiatives, among others, marked a significant expansion of federal involvement in economic and social welfare, setting a precedent for future government intervention during crises.

Between March 9 and June 16, 1933 (his first 100 days in office), FDR and Congress passed a remarkable 15 pieces of major legislation, tackling issues such as unemployment, banking, and agriculture. The success of this intense legislative period established a benchmark, and subsequent leaders began to be judged based on their achievements within their first 100 days.

But why 100 days? First, it is a Symbolism of the 'Grace Period. The 100 days are seen as a time when a leader or government has the most political capital and public goodwill, allowing them to enact bold changes. Second, manageable time frame. 100 days is a short but sufficient period to set priorities, establish direction, and demonstrate intent. Third, historical benchmark. The term gained prominence with FDR, and since then, it has been used as a convenient marker for evaluating early performance.

In 'The New Deal: A Modern History' by Michael Hiltzik (2011, Free Press) highlights why Franklin D. Roosevelt's first 100 days became a historical benchmark for several reasons. Hiltzik emphasizes that FDR, during his first 100 days in office (March 9 to June 16, 1933), spearheaded an extraordinary amount of legislative action in response to the Great Depression. Over 15 major pieces of legislation were enacted, addressing banking reforms, unemployment relief, and industrial recovery. This level of legislative productivity was unprecedented, creating a new standard for how quickly a government could act in times of crisis.

Hiltzik details how FDR assumed office amidst the worst economic crisis in U.S. history, with unemployment at record highs and the banking system on the verge of collapse. The public’s expectations for immediate and decisive action were immense, and FDR’s ability to deliver swift reforms established a lasting impression of what a competent administration could achieve in a short period.

Hiltzik explains how FDR’s initiatives during the first 100 days fundamentally reshaped the role of the federal government. Programs like the Civilian Conservation Corps (CCC) and the Agricultural Adjustment Act (AAA) signalled a shift toward federal intervention in economic and social issues. These efforts set the tone for the broader New Deal and demonstrated the potential for transformative governance in a limited timeframe. According to Hiltzik, FDR’s first 100 days were not just about policy but also about restoring hope and confidence in the American public. His innovative use of 'fireside chats' to communicate directly with citizens reassured them that their government was actively working to address their concerns.

Hiltzik underscores that FDR’s success in his first 100 days became a measuring stick for future administrations, as it showed how a leader could mobilize resources, forge alliances, and seize a political mandate to tackle crises. Although the term 'first 100 days' was not initially coined by FDR himself, the historical significance of this period set a precedent for evaluating the effectiveness of leadership during early governance.

Hiltzik portrays FDR's first 100 days as a defining moment in American history, not only for its immediate impact on alleviating the Great Depression but also for creating a symbolic benchmark of governmental efficacy. The combination of urgency, innovation, and decisive action during these early days left an indelible mark on how future leaders are assessed.

What are the evaluation criteria in the First 100 Days? First, policy implementation: How many and what types of policies or reforms have been initiated? Second, public perception: Is the government fulfilling campaign promises or setting the tone for its administration? Third, crisis management: How effectively is the government addressing immediate challenges?

In 'Presidential Leadership in Political Time: Reprise and Reappraisal' (2020, the University Press of Kansas), Stephen Skowronek explores how U.S. presidents, including Franklin D. Roosevelt (FDR), leverage their early days in office to establish political authority, which significantly influences their long-term leadership effectiveness. Skowronek's "political time" thesis posits that presidents operate within a framework shaped by their predecessors and the prevailing political context. In their early days, presidents must navigate these historical legacies while asserting their authority to implement change. This involves, first, reckoning with predecessors. New presidents must address the political commitments and failures of previous administrations. For instance, FDR confronted the dire economic situation left by Herbert Hoover, which necessitated immediate and bold action. Second, situating power within current events. Presidents often capitalize on contemporary political dynamics to bolster their authority. FDR's New Deal initiatives were a direct response to the Great Depression, allowing him to frame his leadership as a necessary remedy for national crises. Third, claiming authority. Early actions set the tone for how presidents are perceived and can enhance their political capital. Successful early initiatives can create a sense of momentum that benefits future policy efforts.

The effectiveness of a president's long-term leadership is often contingent upon how well they manage these early challenges. Skowronek identifies several outcomes based on a president's ability to navigate their initial days. Presidents like FDR are seen as transformational leaders who successfully reconstructed the political landscape through decisive early actions. This legacy allows them to exert lasting influence over subsequent administrations and policy directions.

Skowronek outlines how different political contexts—such as periods of disjunction or reconstruction—affect presidential authority. FDR's ability to redefine the role of government during a time of crisis exemplifies successful leadership in a period of reconstruction.

Skowronek also discusses how modern presidents must contend with a 24-hour news cycle and public scrutiny, which can amplify or undermine their early efforts. The ability to communicate effectively and maintain public support is crucial for sustaining authority over time.

In summary, Skowronek's analysis underscores that the first days of a presidency are critical for establishing authority and setting the stage for long-term effectiveness. By examining historical parallels and contemporary challenges, he provides insights into the evolving nature of presidential leadership in American politics.

Franklin D. Roosevelt's early leadership style was distinct from that of many other U.S. presidents, characterized by a combination of charisma, boldness, and a willingness to experiment with policy in response to the Great Depression. This approach set a new standard for presidential leadership and has been analyzed in various scholarly works, including Stephen Skowronek's work.

FDR was known for his exceptional ability to connect with the American public. His use of radio, particularly through his "fireside chats," allowed him to communicate directly and personally with citizens, fostering a sense of trust and reassurance. This contrasts with previous presidents who may have relied more heavily on formal addresses or written communications. His charismatic style not only made him relatable but also helped him rally public support for his policies during a time of crisis.

FDR's leadership was marked by a willingness to take bold actions and experiment with new policies. He famously stated, “The country needs — and, unless I mistake its temper — the country demands bold, persistent experimentation.” This approach led to the rapid implementation of the New Deal programs aimed at economic recovery. Unlike some predecessors who may have been more cautious or conservative in their policy approaches, FDR embraced a trial-and-error methodology that allowed for quick adaptation based on outcomes.

FDR centralized decision-making within his administration, particularly in foreign relations and domestic policy. He often sought advice from a diverse group of experts while ultimately retaining control over the final decisions. This contrasts with leaders like Woodrow Wilson, who relied more on formal channels and advisors without as much direct public engagement. FDR’s method allowed him to maintain a strong grip on his agenda while remaining responsive to public sentiment.

FDR emphasized collaboration among his advisors and cabinet members, bringing together individuals from various political backgrounds to address the nation’s challenges. This contrasted with previous administrations that may have favoured more hierarchical or partisan approaches. His inclusive strategy helped build broad coalitions that were essential for passing significant legislation during his first 100 days.

The characteristics of FDR's early leadership style had lasting implications for his effectiveness throughout his presidency. His ability to connect with the public fostered trust, which was crucial for implementing controversial reforms. The boldness of his early actions set a precedent for aggressive government intervention in the economy, reshaping American political expectations. FDR's willingness to experiment allowed him to pivot quickly in response to changing circumstances, which is an essential trait for effective leadership.

Critics of the practice of evaluating a government's performance within the first 100 days argue that this timeframe is often arbitrary and does not provide a comprehensive view of a president's effectiveness. We'll discuss it in the next session, biidhnillah."

*) Ramanda means father
**) Pewayangan means Javanese (or Indonesian) puppet world

[Part 2]

Bahasa

Time Machine (15)

"The idea of a time machine allows us to revisit the past and examine the decisions, policies, and actions that led to current circumstances," said the time traveller. "If we could 'travel back in time,' we might evaluate land management practices, deforestation, and urban expansion into fire-prone areas. Past neglect of climate change mitigation strategies could be revisited, highlighting where proactive measures might have averted some impacts. Indigenous communities historically used controlled burns to manage vegetation. A metaphorical time machine could help us re-integrate these lessons from the past into modern practices.

A time machine often places characters in a position to face the immediate consequences of past actions. Today’s wildfire crisis reflects decades of unchecked urban sprawl, emphasising the cost of ignoring ecological boundaries. Present-day wildfires are intensified by global warming—an ongoing consequence of industrial-era carbon emissions. The idea of time travel often serves as a warning, urging us to change our trajectory to prevent catastrophic outcomes. If current patterns persist, future wildfires may become even more devastating. The time machine challenges us to make sustainable choices now.

Time travel stories often reveal how history repeats itself unless lessons are learned. Wildfires have been part of California’s ecosystem for centuries, but human intervention (or lack thereof) has exacerbated their intensity and frequency. Learning from past disasters—such as the 2018 Camp Fire—can help prevent future catastrophes. A wildfire, known as the Sunset Fire, recently broke out in the Hollywood Hills, prompting evacuations and threatening nearby landmarks.

The most affected areas in Los Angeles from the recent wildfires include: Pacific Palisades, the Palisades Fire has burned over 23,000 acres and destroyed more than 1,000 structures, leading to significant evacuations; Eaton Fire, this fire has impacted northern Los Angeles, consuming over 14,000 acres and also prompting evacuations. Hollywood Hills, the Sunset Fire has threatened this iconic area, damaging homes along Sunset Boulevard; Pasadena, residents have faced evacuations and property damage due to the fires spreading from surrounding regions.

There is no credible evidence to support the claim that the recent wildfires in Los Angeles are being used as a pretext for the construction of a 'Smart City.' The wildfires are primarily attributed to a combination of extreme drought conditions, high temperatures, and powerful Santa Ana winds, which have created a highly combustible environment. Investigations into the specific causes of the fires are ongoing, with officials ruling out common ignition sources like lightning and focusing instead on human activity and utility lines as potential triggers.

The wildfires have resulted in significant destruction, with tens of thousands of acres burned and thousands of homes lost. The situation has drawn attention to the broader implications of climate change on fire behaviour in California.

At least 24 people have lost their lives due to the fires. Approximately 150,000 residents have been evacuated from their homes. Over 12,000 structures have been destroyed, including homes, businesses, and cultural landmarks. Around 64,000 individuals are without power due to damage to the electrical grid.

Economic damages are estimated between $135 billion and $150 billion, potentially making these wildfires the costliest natural disaster in U.S. history. The fires have significantly deteriorated air quality, posing health risks to residents, especially those with respiratory conditions. Landmarks such as the Will Rogers Ranch House and the Pasadena Jewish Temple and Center have been destroyed. Firefighters are battling strong winds, which hinder containment efforts and pose risks of further spread. Authorities, including the Bureau of Alcohol, Tobacco, and Firearms, are investigating potential causes, with suspicions ranging from arson to faulty equipment.

The situation remains critical, with emergency services working tirelessly to manage the disaster and support affected communities.

There have been multiple conspiracy theories surrounding wildfires in Los Angeles and other parts of California. While these theories lack solid evidence and are often debunked, they tend to arise during or after major wildfire events.

Some conspiracy theorists claim that wildfires are caused by high-tech weapons, such as lasers or directed energy beams, intentionally targeting specific areas. This theory often gains traction when photos or videos of unusual fire patterns are shared online, though such patterns are typically explainable by natural fire behavior, wind, and fuel conditions.

Another theory suggests that wildfires are intentionally set or allowed to spread to clear land for government projects, housing developments, or corporate interests. Proponents of this theory believe fires are a strategy to force people out of certain areas for economic gain.

Some allege that environmental activists or groups intentionally start fires to bring attention to climate change or ecological issues. Others believe arson is committed to manipulating public sentiment about forest management policies or logging.

Climate Engineering, this theory posits that wildfires are a byproduct of geoengineering experiments, such as weather modification programs involving chemicals dispersed into the atmosphere. Advocates of this theory argue that such activities disrupt weather patterns, making areas more susceptible to drought and fire.

To unpack the conspiracy theories and connect them with the realities of wildfire occurrences, let’s analyze each theory more deeply while considering scientific findings and logical interpretations.

Directed Energy Weapons (DEWs). Proponents argue that laser-based weapons are used to start fires intentionally. They cite images of 'unusual burn patterns,' such as melted cars next to unburned vegetation, as 'proof.' Unusual burn patterns are often due to wind direction, fire intensity, and the flammability of materials. For instance, cars are made of metal and plastic, which can ignite under intense heat, while some plants retain moisture and resist burning. The energy required to ignite fires from space or at a distance with precision would be immense and impractical with current technology. Misinformation possibly spreads rapidly during disasters, and photos out of context fuel these theories. The real culprit is likely poor communication and misunderstanding of fire dynamics.

Government or Corporate Land Grabs. This theory claims that wildfires are orchestrated to clear land for high-value developments, infrastructure, or corporate projects. While land-use conflicts exist, there is no credible evidence linking wildfires to systematic, deliberate clearing for such projects. Environmental laws in California make land acquisition from burned areas complicated. Urban sprawl into wildfire-prone areas creates a perception of targeting, but it's more a reflection of growing populations and housing demand. The focus should shift to policy debates about wildfire prevention and urban planning rather than unproven theories. Poor planning in high-risk zones is a tangible issue.

Eco-Terrorism or Sabotage. Some claim wildfires are started by activists to promote an environmental agenda or by political factions to manipulate policies.

While a small percentage of wildfires are caused by arson, these acts are rarely tied to organized movements. More often, they are the result of individuals with malicious intent or negligence. Climate change is a pressing issue, and wildfires are a natural byproduct of rising global temperatures. The connection is logical but not orchestrated. Awareness campaigns around wildfires and climate change are warranted, but they shouldn't be conflated with conspiracy. Education and climate action are better tools for addressing the root causes.

Climate Engineering. Some believe wildfires result from geoengineering experiments (e.g., "chemtrails") disrupting weather patterns or intentionally drying out areas.

Geoengineering research exists, but it focuses on theoretical solutions to climate change, not weather manipulation. No evidence supports claims of intentional drought creation. California’s wildfires are exacerbated by a combination of climate change (hotter, drier conditions), poor forest management, and seasonal winds like the Santa Ana. These are natural phenomena, not engineered outcomes. Climate change is undeniably linked to wildfire severity. Policies focusing on reducing greenhouse gas emissions and adapting to a changing climate are practical responses to this crisis.

These conspiracy theories are not supported by credible evidence. The causes of wildfires are well-documented by experts and include natural factors (like lightning strikes) and human activities (such as powerline malfunctions, campfires, and arson). Climate change, poor forest management, and increasing urban-wildland interfaces exacerbate the frequency and intensity of these fires.

So, why do these theories emerge? People often distrust government agencies and corporations, leading them to question official explanations. Social media amplifies speculation and unverified claims, especially during high-stress events like wildfires. The science of wildfires and climate change is nuanced, making it easy for oversimplified or misinterpreted theories to take root.

The most plausible explanation for increased wildfires is a combination of natural and human-driven factors, primarily linked to climate change and land management. While conspiracy theories highlight societal mistrust and the desire for simple explanations, addressing the issue requires focusing on, among others, strengthening wildfire prevention and response strategies; implementing sustainable land-use policies; and investing in climate change mitigation.

A time machine offers individuals and societies a moment of introspection. Reflecting on the personal losses caused by wildfires underscores the need for collective action. Just as time machines often highlight the interconnectedness of actions, wildfires remind us of the collective responsibility in addressing climate change.

Now let’s explore further the connections between Sunnatullah, natural disasters like the wildfires in Los Angeles, and the broader implications of political tensions, including President-elect Donald Trump’s warnings about the Middle East.

First, natural disasters in light of Sunnatullah. Natural disasters, such as the wildfires in Los Angeles, are manifestations of Allah's laws that govern the universe. These events are not arbitrary but occur within the framework of divine wisdom and justice.

In Islam, humans are seen as stewards (Khalifah) of the Earth, entrusted with its care and maintenance. The Quran states,

وَاِلٰى ثَمُوْدَ اَخَاهُمْ صٰلِحًا ۘ قَالَ يٰقَوْمِ اعْبُدُوا اللّٰهَ مَا لَكُمْ مِّنْ اِلٰهٍ غَيْرُهٗ ۗهُوَ اَنْشَاَكُمْ مِّنَ الْاَرْضِ وَاسْتَعْمَرَكُمْ فِيْهَا فَاسْتَغْفِرُوْهُ ثُمَّ تُوْبُوْٓا اِلَيْهِ ۗاِنَّ رَبِّيْ قَرِيْبٌ مُّجِيْبٌ

'And to Thamūd [We sent] their brother Saliḥ. He said, 'O my people, worship Allah; you have no deity other than Him. He has produced you from the earth and settled you in it, so ask forgiveness of Him and then repent to Him. Indeed, my Rabb is near and responsive.' [QS. Hud (11):61]

The widespread destruction caused by wildfires can often be traced back to human negligence, such as climate change resulting from excessive consumption and industrial activity; deforestation that disrupts ecosystems; and poor urban planning that ignores the risks posed by natural forces.

Sunnatullah in this context reminds us that when humans violate the balance (mizan) established by Allah, the consequences are inevitable. This aligns with the Quranic warning,

اَلَّا تَطْغَوْا فِى الْمِيْزَانِ وَاَقِيْمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيْزَانَ

'That you do not transgress within the balance. And establish weight in justice and do not make deficient the balance.' [QS. Ar-Rahman (55):8-9]

Natural disasters serve multiple purposes in Islamic theology. As a reminder of Allah’s Power, they demonstrate the might of Allah, reminding people that despite their technological advances, they remain dependent on Him. It is a test of faith and patience. For believers, such trials are an opportunity to demonstrate patience (sabr) and reliance on Allah (tawakkul). It is also an opportunity for Repentance. The Quran links trials with the chance for moral and spiritual reform,

وَلَقَدْ اَرْسَلْنَآ اِلٰٓى اُمَمٍ مِّنْ قَبْلِكَ فَاَخَذْنٰهُمْ بِالْبَأْسَاۤءِ وَالضَّرَّاۤءِ لَعَلَّهُمْ يَتَضَرَّعُوْنَ

'And We have already sent [messengers] to nations before you, [O Muḥammad]; then We seized them with poverty and hardship that perhaps they might humble themselves [to Us].' [QS. Al-An'am (6):42]

The wildfires, therefore, serve as a moment for collective reflection: Are we fulfilling our role as stewards of the Earth? Are we living in harmony with the natural laws Allah has set?

Next, political tensions and sunnatullah. President-elect Donald Trump’s warning that "all hell will break out" in the Middle East if hostages are not freed reflects the precarious balance of power in global politics. Sunni Islam provides guidance on the nature of power, leadership, and conflict, which can be analyzed in light of Sunnatullah.

وَلَا تَرْكَنُوْٓا اِلَى الَّذِيْنَ ظَلَمُوْا فَتَمَسَّكُمُ النَّارُۙ وَمَا لَكُمْ مِّنْ دُوْنِ اللّٰهِ مِنْ اَوْلِيَاۤءَ ثُمَّ لَا تُنْصَرُوْنَ

'And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allāh any protectors; then you would not be helped.' [QS. Hud (11):113]

Trump’s rhetoric, if it leads to unnecessary escalation, could result in immense human suffering. It reflects the Quranic principle that unchecked ambition or arrogance often leads to disaster.

Islam teaches that when oppression (zulm) becomes widespread, it invites divine consequences. The Quran recounts the stories of past nations destroyed due to their tyranny,

وَكَاَيِّنْ مِّنْ قَرْيَةٍ عَتَتْ عَنْ اَمْرِ رَبِّهَا وَرُسُلِهٖ فَحَاسَبْنٰهَا حِسَابًا شَدِيْدًاۙ وَّعَذَّبْنٰهَا عَذَابًا نُّكْرًا

'And how many a city was insolent toward the command of its Lord and His messengers, so We took it to severe account and punished it with a terrible punishment.' [QS. At-Talaq (65):8]

If political actions ignore justice, peace, and the sanctity of life, they risk perpetuating cycles of violence that could engulf the region and beyond.

From an Islamic perspective, the natural and political realms are deeply interconnected, as both operate under Sunnatullah. Human beings are accountable for their collective actions, whether in how they treat the environment or how they manage conflicts. Just as neglecting environmental responsibility leads to disasters like wildfires, neglecting justice in political matters leads to widespread chaos. Both are reminders of the need to align human actions with divine guidance.The interconnected nature of today’s world means that no nation or individual can act in isolation. A fire in Los Angeles or a political crisis in the Middle East affects everyone. The Prophet (ﷺ) said, ''The example of the believers in their mutual love, mercy, and compassion is like that of a body: If one part of the body aches, the whole body reacts with sleeplessness and fever.' (Sahih al-Bukhari & Muslim)

Islam encourages proactive efforts to address both environmental and political crises. These include: recognizing collective mistakes and turning to Allah for guidance; working across communities and nations to find just solutions to crises; helping those affected by disasters and conflicts, and fulfilling the Quranic call to support the oppressed.

In Islam, arrogance (kibr) is a trait strongly condemned, particularly in leaders. Leadership carries an immense responsibility to act justly and with humility, as the consequences of their decisions affect countless people. When leaders act arrogantly—disregarding justice, truth, and divine guidance—it often leads to widespread harm.

The Quran frequently addresses the downfall of arrogant leaders who defied Allah’s commands and oppressed their people such as Pharaoh or 'Ad and Tsamud. These examples show that arrogance often invites Allah’s warnings, through trials or calamities, giving leaders and nations a chance to repent and change their ways.

Disasters and crises remind humanity of its vulnerability and the need for humility before Allah. They serve as opportunities for leaders and individuals to recognize their mistakes, turn to Allah in repentance, and realign their actions with justice and mercy. Events like wildfires and political instability remind us that human power is limited. Leaders, no matter how influential, are ultimately subject to Allah’s decree:

وَلَا تَمْشِ فِى الْاَرْضِ مَرَحًاۚ اِنَّكَ لَنْ تَخْرِقَ الْاَرْضَ وَلَنْ تَبْلُغَ الْجِبَالَ طُوْلًا

'And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height (Man, for all his arrogance, is yet a weak and small creature).' [QS. Al-Isra (17):37]

When leaders persist in arrogance, corruption, or injustice, the divine laws of Sunnatullah lead to inevitable consequences. Leaders who act selfishly or recklessly often create ripple effects of instability, suffering, and destruction—both for themselves and those under their rule. Sometimes, calamities are consequences of collective arrogance or neglect. For example, environmental disasters like wildfires can result from years of human mismanagement and disregard for Allah’s natural laws. President-elect Donald Trump’s rhetoric, particularly the statement that 'all hell will break out' if hostages in the Middle East are not freed, reflects an approach that could escalate tensions and harm. Such language can be linked to arrogance, as it conveys: first, overconfidence in power, believing that force or threats can solve deeply rooted conflicts, without addressing the underlying injustices or grievances. Secondly, disregard for Consequences. Arrogant leaders may act without considering the wider implications of their actions, leading to greater harm and suffering.

If such actions stem from arrogance and are not corrected, they align with the Quranic principle of consequences for oppressive leadership,

وَلَا تَحْسَبَنَّ اللّٰهَ غَافِلًا عَمَّا يَعْمَلُ الظّٰلِمُوْنَ ەۗ اِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيْهِ الْاَبْصَارُۙ

'And never think that Allah is unaware of what the wrongdoers do. He only delays them [i.e., their account] for a Day when eyes will stare [in horror].' [QS. Ibrahim (14):42]

The current events—wildfires in Los Angeles and political tensions in the Middle East—can be seen as both warnings and consequences, depending on their context and how they are addressed. If they result from human arrogance, they serve as a stark reminder of the divine laws (Sunnatullah) that govern the world. Leaders, particularly those in positions of great influence, have a responsibility to act humbly, justly, and with foresight, lest they face the consequences of their actions.

By recognizing these events as opportunities for reflection and reform, both individuals and nations can realign themselves with the principles of justice, humility, and reliance on Allah.

Sunnatullah is evident in the balance and order of the universe. Just as physical laws like gravity are immutable, so are the moral and spiritual laws governing human behaviour. Understanding these laws requires reflection and spiritual awareness. Failing to learn from history and the signs of Sunnatullah is due to spiritual blindness, not physical limitations. The Quran states,

اَفَلَمْ يَسِيْرُوْا فِى الْاَرْضِ فَتَكُوْنَ لَهُمْ قُلُوْبٌ يَّعْقِلُوْنَ بِهَآ اَوْ اٰذَانٌ يَّسْمَعُوْنَ بِهَاۚ فَاِنَّهَا لَا تَعْمَى الْاَبْصَارُ وَلٰكِنْ تَعْمَى الْقُلُوْبُ الَّتِيْ فِى الصُّدُوْرِ

'So have they not traveled through the earth and have hearts by which to reason and ears by which to hear? For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the breasts.' [QS. Al-Hajj(22):46]

Sunnatullah ensures that those who neglect reflection and reject guidance face the consequences of their actions. Sunnatullah is constant, reinforcing that the outcomes of human actions, whether obedience or defiance, will always follow divine patterns. And Allah knows best."

[Session 1]

[Session 14]

Bahasa

Time Machine (14)

"Before going on, let's read the news first," said the time traveller while holding his smartphone, ready with some news.

"Breaking News: Mystery Sea Fence—The Great Wall of Tangerang. In an astounding development that has left experts baffled and fishermen flabbergasted, a 30-kilometre bamboo sea fence has sprung up off the coast of Tangerang. Dubbed "The Great Wall of Tangerang" by locals, this aquatic anomaly has made more waves than a whale ballet.

Indonesian authorities, caught unawares, have scrambled to decipher the origins of this colossal construct. "It's like Atlantis meets DIY home improvement," exclaimed a bewildered official. The fence's sudden appearance rivals a magician's rabbit, leaving authorities scratching their heads and wondering if it’s a new underwater tourist attraction or an elaborate prank.

In a scene straight out of an action movie, the sealing of the fence was executed by a commander dressed in full camouflage in Arnold Schwarzenegger style. Witnesses reported a dramatic entrance, with some speculating that the next step involved ninjas and submarines. 'It felt like watching a live-action thriller,' quipped one onlooker. 'I half expected James Bond to rappel from a helicopter.'

Adding to the intrigue, a farmer community group has claimed responsibility for the fence. With an estimated cost of Rp 15 billion, their claim has raised more eyebrows than a celebrity scandal. 'We did it with bamboo, sweat, and a sprinkle of magic,' said a spokesperson, whose secretive smile suggested more than just community spirit.

Speculation is rife that the fence might be linked to stakeholders in the PIK-2 project. They have remained tight-lipped, leading to rampant rumours that this might be an avant-garde extension of their coastal development. "If you can't beat the tide, build a fence," joked an industry insider.

Environmentalists have raised concerns about the fence's impact on marine life and local fishing activities. 'It's like building a wall in the middle of a freeway,' lamented a marine biologist. Meanwhile, local fishermen have expressed frustration over the disruption. 'Fishing used to be simple,' one grumbled. 'Now we need a map just to cast our nets.'

As investigations continue, the sea fence saga has become a satirical comedy, featuring shadowy backers, bewildered bureaucrats, and a community group with a flair for the dramatic. Whether it's a case of high-seas hijinks or a grandiose gambit by the wealthy elite, one thing is certain: The Great Wall of Tangerang is the talk of the town, and the mystery is far from solved.

Now let's see the next breaking news, Mystery Car with Number Plate RI 36 Sparks Frenzy. In a plot twist that could rival a soap opera, the car with the number plate RI 36 has taken the internet by storm. The elusive vehicle, sighted zipping through Jakarta's traffic, has ignited a firestorm of speculation, memes, and wild theories. Is it a secret agent's getaway car? An alien diplomat's ride? Or just a really, really expensive prank?

The enigmatic car first gained notoriety when a video of it cruising along a busy Jakarta street went viral on X (formerly Twitter). With its flashy number plate and undeniable aura of mystery, the car became an overnight sensation. Social media users, always ready to turn anything into a trending topic, went into overdrive. 'Forget UFOs, we have a real mystery right here in Jakarta!' tweeted one excited netizen.

As speculation reached fever pitch, it was revealed that the car belonged to none other than RA, the Presidential Special Envoy for the Young Generation and Art Workers. RA that has ben known as a celebrity, added fuel to the fire by confirming ownership but remained coy about the car's purpose. "It's just a regular car," they said with a wink. But was it really?

The involvement of a high-profile figure like RA has only deepened the intrigue. Why would the Presidential Special Envoy need such a conspicuous vehicle? Theories abound. Some suggest it's a diplomatic strategy to divert attention from more pressing issues. 'It's a classic case of smoke and mirrors,' commented a political analyst. 'While we're all busy gawking at the car, they're quietly solving world hunger. Or not.'

The internet, in its infinite wisdom, has turned the mystery car into a meme sensation. From photoshopped images of the car speeding through exotic locales to witty captions, the RI 36 plate has become the symbol of everything mysterious and mildly absurd. "When you accidentally buy the Batmobile instead of a Toyota," read one popular meme.

Public opinion is divided. Some applaud RA's flamboyant style and see the car as a symbol of youthful exuberance and creativity. Others view it as a frivolous display of wealth and power. 'It's like watching a reality show in real life,' quipped a bemused Jakarta resident. 'Who's behind the wheel? Only RA knows.'

As the dust settles, the mystery of the car with the number plate RI 36 remains a fascinating, albeit humorous, chapter in Jakarta's urban legend. Whether it's a clever PR stunt, a genuine diplomatic vehicle, or just RA's way of making a grand entrance, one thing is certain: The car has driven its way into the hearts and minds of the public, leaving a trail of laughter and curiosity in its wake.

Stay tuned for the next episode. Will we ever know the full story? Probably not, but it sure is fun to speculate.

Next ... Los Angeles is currently experiencing severe wildfires that have caused significant destruction and displacement. The most notable is the Palisades Fire, which has burned over 16,000 acres and destroyed more than 1,000 structures, including the homes of celebrities like Leighton Meester, Adam Brody, and Paris Hilton.

Approximately 150,000 residents are under evacuation orders, with temporary shelters at full capacity. Firefighters are struggling to contain multiple fires due to a lack of resources and issues with water supplies. Tragically, there have been confirmed fatalities, and many individuals are injured or suffering from smoke inhalation. President Biden has approved federal disaster assistance, and additional firefighters from neighbouring states are joining the efforts.

The fires have led to widespread power outages affecting nearly 1.6 million homes. Many Hollywood productions and events, including the Critics Choice Awards and several film premieres, have been postponed or cancelled. Authorities urge residents to stay vigilant and prepared for more evacuations as the fires remain uncontained.

The exact cause of the January 2025 Los Angeles wildfires remains under investigation. Common ignition sources for wildfires in California include lightning, arson, utility line failures, debris burning, and fireworks.

In this instance, while strong winds and dry conditions significantly contributed to the rapid spread of the fires, authorities have not yet determined the specific ignition source. Los Angeles County Sheriff Robert Luna stated that the cause is still under investigation.

Additionally, the FBI is seeking public assistance in identifying a suspect after a civilian drone collided with a firefighting aircraft, complicating suppression efforts.

It's important to note that the increasing frequency and intensity of wildfires in California are influenced by a combination of natural and human-induced factors, with climate change playing a significant role.

During the 2025 Golden Globe Awards, host Nikki Glaser made remarks that some perceived as mocking God. She noted that none of the winners thanked God in their acceptance speeches, commenting, 'No surprise in this godless town.'

This statement drew criticism from various quarters, with some individuals expressing their disapproval online. For instance, a netizen remarked, 'Hollywood is known for being very satanic, witches & warlocks.'

Shortly after the awards ceremony, devastating wildfires erupted in Los Angeles, leading some to draw connections between the events at the Golden Globes and the subsequent natural disaster. A video titled 'Hollywood Mocks God, Then This Happens' discusses this perspective.

During a press conference at Mar-a-Lago on January 7, 2025, President-elect Donald Trump issued a stern warning regarding hostages held by Hamas in Gaza. He stated, 'If they're not back by the time I get into office, all hell will break out in the Middle East, and it will not be good for Hamas, and it will not be good, frankly, for anyone.'

This statement reiterated his earlier warning from December, where he mentioned there would be 'hell to pay' if the hostages were not released by his inauguration on January 20.

Critics and analysts have expressed concerns over Trump's assertive rhetoric. Some fear that such language could exacerbate tensions in an already volatile region, potentially leading to increased violence and instability. There are apprehensions that this approach might undermine ongoing diplomatic efforts and alienate key regional partners essential for resolving the hostage situation peacefully. Critics argue that while the rhetoric is forceful, it lacks a clear outline of the specific actions the incoming administration intends to take, raising questions about the effectiveness and consequences of such threats. Supporters, however, believe that Trump's firm stance could pressure Hamas and its allies to release the hostages, viewing it as a necessary measure to assert U.S. strength and resolve in international affairs.

It's important to note that while these events occurred in close succession, establishing a direct causal link between the Golden Globe remarks and the wildfires is speculative. Natural disasters are complex phenomena influenced by various environmental factors.

But it is interesting enough to explore further the connections between Sunnatullah, natural disasters like the wildfires in Los Angeles, and the broader implications of political tensions, including President-elect Donald Trump’s warnings about the Middle East.

Drawing connections between current events, such as the devastating Los Angeles wildfires and political developments, and the concept of Sunnatullah (the divine laws of Allah governing the universe), requires reflection on Islamic teachings about natural phenomena, human behaviour, and the consequences of actions."

[Session 15]

[Session 13]

Bahasa

Time Machine (13)

"Time is not only a measure of life but also a witness to the unfolding of Allah’s laws. In Islam, time is integral to Sunnatullah, revealing the consequences of actions over generations," the time traveller moved on.

The Qur’an repeatedly swears by time to draw attention to its importance.

وَالْعَصْرِۙ اِنَّ الْاِنْسَانَ لَفِيْ خُسْرٍۙ اِلَّا الَّذِيْنَ اٰمَنُوْا وَعَمِلُوا الصّٰلِحٰتِ وَتَوَاصَوْا بِالْحَقِّ ەۙ وَتَوَاصَوْا بِالصَّبْرِ ࣖ

'By time (An oath in which Allāh swears by time throughout the ages). Indeed, mankind is in loss, Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.' [QS. Al-Asr (103):1-3]

Imam Fakhr al-Din al-Razi (d. 1209 CE) in his tafsir of Surah Al-Asr highlighted, 'The swearing by time is an indication of its immense value, as it is the arena in which deeds are performed and consequences unfold in accordance with Allah’s laws.'

Islam encourages intellectual and spiritual reflection to understand Sunnatullah. By observing the natural world, history, and divine revelation, humans can align their actions with Allah’s laws and avoid ruin. The Qur’an also repeatedly calls for reflection on history to understand Allah’s unchanging principles:

اَوَلَمْ يَسِيْرُوْا فِى الْاَرْضِ فَيَنْظُرُوْا كَيْفَ كَانَ عَاقِبَةُ الَّذِيْنَ كَانُوْا مِنْ قَبْلِهِمْ ۗ كَانُوْا هُمْ اَشَدَّ مِنْهُمْ قُوَّةً وَّاٰثَارًا فِى الْاَرْضِ فَاَخَذَهُمُ اللّٰهُ بِذُنُوْبِهِمْ ۗوَمَا كَانَ لَهُمْ مِّنَ اللّٰهِ مِنْ وَّاقٍ

'Have they not traveled through the land and observed how was the end of those who were before them? They were greater than them in strength and in impression on the land, but Allāh seized them for their sins. And they had not from Allāh any protector.' [QS Gafir (40):21]

Islam warns that ignoring Sunnatullah leads to destruction, as seen in the stories of past nations (e.g., Aad, Thamud, Pharaoh). These serve as lessons for humanity to align with divine guidance.

The concept of Sunnatullah (سُنَّةُ اللَّهِ) in Islamic theology refers to the established patterns, laws, and principles that Allah has set in motion to govern the universe and human existence. These divine laws are universal, unchanging, and apply consistently across time and space. They are mentioned explicitly in the Qur'an and are central to understanding the relationship between Divine will, causality, and human responsibility in Islam. The term Sunnatullah combines two words: Sunnah (a way, path, or established practice) and Allah (the proper name of God). Thus, Sunnatullah means 'the way or law of Allah.' Sunnatullah is consistent and does not vary for different people, times, or nations. Allah mentions in the Quran,

سُنَّةَ اللّٰهِ الَّتِيْ قَدْ خَلَتْ مِنْ قَبْلُ ۖوَلَنْ تَجِدَ لِسُنَّةِ اللّٰهِ تَبْدِيْلًا

'[This is] the established way of Allāh which has occurred before. And never will you find in the way of Allāh any change.' [QS. Al-Fath (48):23]

The patterns apply to both individuals and societies. For instance, the rise and fall of nations are governed by moral and ethical principles such as justice, gratitude, and obedience to divine commands. Sunnatullah often highlights the cause-and-effect relationships in the world, whether in the physical realm (e.g., natural laws like gravity) or the spiritual and moral realms (e.g., the consequences of good or evil actions). Sunnatullah serves as guidance for those who reflect and adhere to it. At the same time, it ensures accountability for actions, as individuals and societies reap the consequences of their deeds.

Sunnatullah encapsulates the wisdom and consistency of Allah’s laws in creation, society, and spirituality. It teaches Muslims to recognize these patterns, live in harmony with them, and take lessons from the consequences of human actions as recorded in the Qur'an and history. Understanding and adhering to Sunnatullah enables individuals and societies to thrive in this world and achieve success in the Hereafter.

The Qur'an provides many examples of Sunnatullah in action, reflecting Divine patterns governing the universe, nations, and individuals. About to change in people’s condition, the Quran states,

اِنَّ اللّٰهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتّٰى يُغَيِّرُوْا مَا بِاَنْفُسِهِمْۗ وَاِذَآ اَرَادَ اللّٰهُ بِقَوْمٍ سُوْۤءًا فَلَا مَرَدَّ لَهٗ ۚوَمَا لَهُمْ مِّنْ دُوْنِهٖ مِنْ وَّالٍ

'... Indeed, Allāh will not change the condition of a people until they change what is in themselves. And when Allāh intends for a people ill (i.e., punishment or destruction because of their sins), there is no repelling it. And there is not for them besides Him any patron.' [QS. Ar-Ra'd, 13:11]

This verse highlights that societal reform begins with individual and collective self-improvement.

About the rise and fall of nations, the Qur'an states,

وَمَآ اَهْلَكْنَا مِنْ قَرْيَةٍ اِلَّا لَهَا مُنْذِرُوْنَ ۖ ذِكْرٰىۚ وَمَا كُنَّا ظٰلِمِيْنَ

'And We did not destroy any city except that it had warners. As a reminder; and never have We been unjust.' [QS. Ash-Shu'ara (26):208-209]

Allah's law is that nations prosper or face destruction based on their adherence to justice, moral conduct, and divine guidance.

About the consequence of Injustice, the Quran states,

وَاِنَّ كُلًّا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ اَعْمَالَهُمْ ۗاِنَّهٗ بِمَا يَعْمَلُوْنَ خَبِيْرٌ

'And your Rabb would not have destroyed the cities unjustly while their people were reformers.' [QS. Hud (11):117]

As for the cycles of prosperity and decline, the Quran states,

وَاِنْ نَّشَأْ نُغْرِقْهُمْ فَلَا صَرِيْخَ لَهُمْ وَلَاهُمْ يُنْقَذُوْنَۙ اِلَّا رَحْمَةً مِّنَّا وَمَتَاعًا اِلٰى حِيْنٍ

'And if We should will, We could drown them; then no one responding to a cry would there be for them, nor would they be saved. Except as a mercy from Us and provision for a time.' [QS. Yasin (36):43-44]

The verse reflects Allah’s control over human destiny and survival, emphasizing His mercy and predetermined cycles of trial.

As for unity and division among people, the Quran states,

وَاَطِيْعُوا اللّٰهَ وَرَسُوْلَهٗ وَلَا تَنَازَعُوْا فَتَفْشَلُوْا وَتَذْهَبَ رِيْحُكُمْ وَاصْبِرُوْاۗ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيْنَۚ

'And obey Allāh and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allāh is with the patient.' [QS. Al-Anfal (8):46]

Disunity leads to weakness, while cooperation and patience ensure strength and success.

As for interconnectedness of actions and results, the Quran states,

ظَهَرَ الْفَسَادُ فِى الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ اَيْدِى النَّاسِ لِيُذِيْقَهُمْ بَعْضَ الَّذِيْ عَمِلُوْا لَعَلَّهُمْ يَرْجِعُوْنَ

'Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He [i.e., Allāh] may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].' [QS. Ar-Rum (30):41]

This verse reflects the law that human actions have direct consequences on the environment and societal stability.

In Islamic thought, there isn’t a concept of 'karma' as understood in Hinduism, Buddhism, or Jainism—where karma is seen as a cosmic law of cause and effect that dictates one's future life or rebirth based on actions. However, the Quran does contain verses that discuss actions and their consequences, emphasizing accountability and the notion of recompense, which shares some similarities with karma but has key theological distinctions. Sunni scholars interpret these Quranic concepts within the framework of divine judgment, personal responsibility, and the moral consequences of actions, all within a single lifetime leading to a one-time judgment.

The Quran frequently states that individuals will be rewarded or punished in the Hereafter according to their deeds. This concept of divine justice holds that all actions—good or bad—are recorded and will be judged by Allah. Unlike karma, however, the recompense is not a natural law but a direct result of Allah’s will and wisdom.

فَمَنْ يَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَّرَهٗۚ وَمَنْ يَّعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَّرَهٗ ࣖ

'So whoever does an atom's weight (or 'the weight of a small ant') of good will see it, and whoever does an atom's weight of evil will see it.' [QS. Az-Zalzalah (99):7-8]

Sunni scholars interpret this as an assurance of divine justice and individual accountability. Every action, no matter how small, has consequences that will be revealed on the Day of Judgment, not through cycles of rebirth but through divine reckoning.

In Islam, each person is personally accountable for their deeds and will bear the consequences of their actions alone. Unlike karma, which may suggest that one's actions affect their rebirth, the Quran states that people’s deeds directly impact their afterlife outcome. In Islam, some scholars recognize that sins and good deeds can have immediate or deferred consequences in this life, which is somewhat similar to the cause-and-effect aspect of karma. However, these consequences are viewed as part of Allah’s decree, meant either as a test or a purification.

Consequences of actions are a direct result of Allah's judgment, not a self-operating cosmic principle. Allah’s justice is balanced with mercy, allowing for forgiveness and repentance. Islam teaches that each soul has one life, followed by death, a waiting period (barzakh), and a final judgment. There is no reincarnation or cycle of lives, as suggested by karma in Eastern religions.

Unlike karma, which operates mechanically, Islamic teachings emphasize that Allah can forgive sins through repentance. This means that one’s ultimate outcome is not solely bound by past actions but is influenced by sincere repentance and divine mercy.

Surah Ar-Ra’d, verse 5 (13:5) is often understood by Sunni scholars as one of the Quranic verses that reject the idea of reincarnation, as it emphasizes the resurrection and the final return to Allah, rather than a cycle of rebirth. The verse states:

وَاِنْ تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ ءَاِذَا كُنَّا تُرٰبًا ءَاِنَّا لَفِيْ خَلْقٍ جَدِيْدٍ ەۗ اُولٰۤىِٕكَ الَّذِيْنَ كَفَرُوْا بِرَبِّهِمْۚ وَاُولٰۤىِٕكَ الْاَغْلٰلُ فِيْٓ اَعْنَاقِهِمْۚ وَاُولٰۤىِٕكَ اَصْحٰبُ النَّارِۚ هُمْ فِيْهَا خٰلِدُوْنَ

'And if you are astonished (at those who deny resurrection O Muḥammad) - then astonishing is their saying, 'When we are dust, will we indeed be [brought] into a new creation?' Those are the ones who have disbelieved in their Rabb, and those will have shackles iIron collars to which their hands are chained) upon their necks, and those are the companions of the Fire; they will abide therein eternally.'

This verse is understood to refute the concept of reincarnation, where a soul is reborn in different forms across various lifetimes. Instead, the verse points to the concept of a one-time resurrection where Allah will bring everyone back to life in a new creation after death, regardless of how their bodies have decayed. This rebirth is a single event in the hereafter, not a repeated cycle. The verse reflects the doubts expressed by disbelievers who could not comprehend the resurrection, particularly after physical bodies have disintegrated into dust. Sunni scholars interpret their astonishment at resurrection as a form of disbelief in Allah’s power to bring the dead to life. This disbelief is met with the assurance that Allah is capable of recreating any form after its end, countering the idea of souls returning in different earthly forms. The verse explicitly mentions the punishment of the disbelievers in the Fire, where they will abide eternally. This eternal outcome contrasts with the idea of reincarnation, where a soul would continually experience various lives. In Islamic eschatology, the afterlife is an everlasting final state—either in Paradise or Hell—based on one's deeds and beliefs in this life.

Sunni scholars emphasize that in Islam, each soul is granted a unique life in this world as a test. After death, there is a waiting period (barzakh) until the Day of Judgment, when each individual will be judged and either rewarded or punished accordingly. Reincarnation contradicts this belief by implying that souls return repeatedly to be tested, which is not supported by Islamic teachings.

Ibn Kathir interprets this verse as a clear indication of the finality of life and the impossibility of returning to this world in different forms after death. He explains that the disbelievers' questioning about becoming "dust" and being brought back to life again is rooted in their denial of resurrection. The verse addresses their denial by emphasizing the absolute power of Allah to recreate them in a new form, once and for all.

Al-Razi explores the disbelief shown by those who reject the resurrection. He states that their astonishment stems from a misunderstanding of Allah's infinite capabilities. Al-Razi interprets their disbelief as a form of spiritual ignorance that fails to comprehend the reality of the afterlife and the one-time resurrection.

Al-Tabari also clarifies that this verse refutes the idea of multiple lifetimes. For Al-Tabari, the verse’s mention of punishment for disbelievers on the Day of Judgment emphasizes that there is no cyclical return to life but rather a decisive end followed by the hereafter.

Sunni interpretations of Surah Ar-Ra'd, verse 5, agree that it affirms resurrection as a one-time event and rejects reincarnation. The verse clarifies that each soul lives once, dies, and then will be resurrected for final judgment. Reincarnation, as understood in other belief systems, is seen as incompatible with Sunni Islamic theology, which emphasizes a linear progression of life, death, barzakh, and resurrection. This framework underscores the uniqueness and finality of each soul’s test in this life, leading to eternal consequences in the afterlife."

[Session 14]

[Session 12]

Bahasa

Time Machine (12)

"Determining whether 'free education' or a 'free meal program' is better for Indonesia depends on the goals, current challenges, and societal needs. Both initiatives address critical issues—education and nutrition—but have different impacts. Free Education has its advantages and challenges, " the time traveller went on.

"Free education removes financial barriers, enabling more children to attend school, particularly in low-income families. The "Education for All: Global Monitoring Report 2006" by UNESCO emphasises that free education is crucial for enhancing literacy and promoting social mobility. It highlights that literacy is a fundamental human right and a cornerstone for further learning, essential for individual empowerment and societal development.

Literacy offers numerous benefits that contribute to individual and societal growth. It enhances self-esteem and empowerment by expanding personal choices and facilitating access to other fundamental rights, fostering individual development. Literate individuals are more likely to engage in political activities, participate in community and civic life, and contribute to strengthening democratic processes. Literacy also enables people to question societal norms and attitudes, enriching cultural engagement and promoting social awareness. Additionally, it leads to better health outcomes by increasing knowledge about healthcare, family planning, and disease prevention, while also encouraging parents to educate their children, thus breaking cycles of illiteracy. Economically, investments in literacy yield substantial returns by boosting employability, reducing poverty, and contributing to overall economic growth. By addressing these interlinked benefits, literacy serves as a powerful tool for empowering individuals and driving societal progress.

Investing in free education increases the skilled workforce, boosting economic growth and reducing poverty over generations. 'The Economics of Education' (2020, Academic Press) by Steve Bradley and Colin Green explores how education impacts economic outcomes and societal well-being. Education is viewed as an investment in human capital, equipping individuals with skills and knowledge that improve their productivity. Bradley and Green emphasize how free access to education ensures that more people, regardless of their socioeconomic background, can acquire these skills, leading to a larger, more capable workforce.

Bradley and Green explore how a skilled workforce contributes to economic growth. Highly educated individuals innovate, adapt to new technologies, and improve efficiencies in production processes, fostering economic expansion. Free education removes financial barriers, ensuring that talent is not wasted due to economic constraints, thus maximizing the potential for economic growth.

They highlight the role of education in breaking the cycle of poverty. With access to free education, children from low-income families can acquire skills that lead to higher-paying jobs. This improves their standard of living and that of their descendants. Over generations, as more people access education, societal income inequality tends to decrease, and the overall poverty rate declines.

Bradley and Green discuss how the benefits of education extend beyond the individual. Educated parents are more likely to invest in their children’s education and health, creating a positive feedback loop across generations.

They underscore the economic rationale for public funding of education. Free education is not just a social good but an economic investment with high returns. Societies with higher education levels experience lower crime rates, better health outcomes, and stronger civic participation, which indirectly boosts economic stability. Bradley and Green's analysis supports the notion that investing in free education creates a ripple effect: it develops a skilled workforce, drives innovation and productivity, and reduces poverty through better job opportunities and intergenerational wealth transfer. This investment not only enhances individual lives but also strengthens the broader economy and society.

Free education promotes gender equality by enabling girls to access schooling without financial constraints. The Oxfam International report 'Educating Girls: Gender Equality in Education' (2017) emphasizes that free education plays a pivotal role in promoting gender equality, particularly by reducing the financial barriers that often disproportionately affect girls.

Families with limited resources often prioritize the education of boys over girls, perceiving boys as future breadwinners. By providing free education, the financial burden of school fees, uniforms, and materials is lifted, allowing more girls to access schooling. Free education leads to a significant increase in the enrollment of girls, as cost is one of the main reasons parents hold girls back from attending school. This is especially impactful in low-income communities and rural areas.

Education equips girls with the skills and knowledge to secure better livelihoods. By enabling access to free schooling, girls are more likely to escape cycles of poverty and contribute to economic growth, which benefits their families and communities. Financial constraints often push families to marry off girls early or involve them in labour to contribute to household income. Free education offers an alternative by providing an opportunity for girls to remain in school longer, delaying marriage and childbearing.

By making education accessible to girls, communities begin to see the value of educating females. This helps challenge and gradually change social norms that favour boys over girls in education. The report highlights that free education is not just a financial solution but also a catalyst for broader societal change. By removing economic barriers, levels the playing field and enables girls to realize their potential, contributing to greater gender equality and sustainable development.

However, free education has its challenges. Quality may decline if resources are overstretched due to high enrollment. Infrastructure, teacher availability, and curriculum relevance remain challenges in Indonesia's rural areas.

Free Meal Program has also its advantages and challenges. Proper nutrition enhances cognitive function, concentration, and school attendance, creating immediate educational benefits. In School Meals: Building Blocks for Healthy Children (2010, The National Academies Press) by the Institute of Medicine highlights the critical connection between nutrition and education. Proper nutrition provides essential nutrients, such as glucose, vitamins, minerals, and omega-3 fatty acids, that are vital for brain development and function. A well-nourished brain processes information more efficiently, supports memory retention, and fosters problem-solving abilities, which are fundamental for learning.

Children who consume balanced meals are less likely to experience hunger-related distractions during school hours. Nutrients like iron and protein play a role in maintaining energy levels and focus, while deficiencies can lead to fatigue and difficulty concentrating. Malnutrition and hunger are associated with increased susceptibility to illnesses and absenteeism. Access to nutritious meals can help children maintain better health, leading to consistent school attendance and engagement in academic activities.

When children are well-fed, their ability to engage with lessons, participate in classroom activities, and complete assignments improves. Programs like school meal initiatives aim to address nutritional deficiencies, ensuring that children from diverse socioeconomic backgrounds have the energy and cognitive support needed for effective learning. Proper nutrition acts as a foundation for a child’s ability to learn and thrive academically by directly impacting brain function, concentration, and health, which together enhance their educational experience.

The free meal program has its challenges. It is high costs and logistical hurdles in reaching remote areas, and also, quality control and dietary appropriateness of meals.

Which Is better for Indonesia? If malnutrition and stunting are urgent issues, a free meal program may have a more immediate impact. If educational access and literacy are the primary challenges, free education should take precedence.

Rather than choosing one over the other, integrating both programs may yield the best results for Indonesia. A combined approach aligns with global examples like Brazil and India, where such initiatives have successfully improved educational and health outcomes.

But unfortunately, many Indonesians, except 'ternak Mulyono', doubt this free meal program in Indonesia. This program seems more like the political interests of the dynasty that are being carried out by 'nepo baby.' Using free lunch programs as political tools, especially in the context of dynasty politics like that associated with the 'nepo baby', can have significant social, economic, and political consequences.

Politicians may use welfare programs like free lunch schemes to build a positive image, especially among lower-income groups, securing votes and political loyalty. If the program is seen as a ploy for political gain rather than genuine welfare, it can undermine public trust in government initiatives. Politicians with access to state resources, like 'nepo baby', may gain an unfair edge over opponents, skewing democratic competition.

When welfare programs are tied to specific political figures, they can reinforce the dominance of political dynasties. Voters may associate these benefits with the family’s leadership, perpetuating their hold on power. If programs are seen as successful based on popularity rather than measurable impact, there may be less scrutiny of their actual effectiveness and sustainability.

Funds that should be used equitably might be concentrated in areas where political families aim to boost their influence, leaving other regions underserved. Programs created primarily for political gain may lack long-term planning, leading to abrupt cancellations or inefficiencies when political objectives change.

Using welfare programs to gain votes fosters a culture of Clientelism and Patronage, where citizens feel obliged to support certain politicians in exchange for benefits. Clientelism, often referred to as client politics, is a political system characterized by the exchange of goods and services for political support. This relationship typically involves a quid pro quo arrangement, where politicians provide benefits to constituents in return for their electoral support.

Clientelism has historical roots in various social contexts, from ancient Rome to feudal systems, where unequal relationships were common. Despite predictions that modernization would eradicate such practices, clientelism persists in contemporary political systems. It is often criticized for fostering corruption and inefficiency, as positions may be filled based on loyalty rather than merit, leading to poor governance outcomes. In modern democracies, clientelism is viewed as a barrier to genuine democratic engagement and accountability. It undermines the principles of bureaucratic impartiality and equitable resource distribution, often resulting in a political "pathology" that hinders democratic legitimacy. Clientelism is based on two-way relationships between patrons (politicians) and clients (voters), where both parties have specific roles and expectations. Clientelistic relationships are ongoing rather than one-off exchanges, fostering a cycle of dependency and expectation between the parties involved.

Patronage refers to the support, encouragement, or financial aid that an individual or organization provides to another. Historically, patronage has played a crucial role in the arts, where wealthy individuals or institutions sponsor artists, musicians, and writers. This support often helps artists to create and promote their work. Notable patrons include the Medici family during the Renaissance, who funded numerous artists and projects to enhance their political and social status.

The term "patron" originates from the Latin patronus, meaning one who provides benefits to clients. Throughout history, patronage systems have been linked to social hierarchies and power dynamics, often reinforcing class structures. In feudal societies, for example, patrons would offer protection and resources to their clients in exchange for loyalty.

In political contexts, patronage can refer to the practice of providing jobs, contracts, or other benefits in exchange for political support. This system can lead to favouritism and corruption but is sometimes justified as a means of recognizing and empowering minority communities within government structures.

Patronage also describes the business provided to establishments like stores or restaurants by regular customers. This form of patronage is essential for the survival of many businesses, as it directly impacts their revenue.

Today, patronage continues to evolve. While it remains a significant aspect of arts funding and political systems, it also raises ethical questions about favouritism and equity in both cultural and governmental contexts.

So, using free lunch programs as political tools in dynasty politics, such as that involving 'the nepo baby', leadership positions may not reflect capability but rather family ties, potentially leading to ineffective governance.

Welfare programs can become tools for dynasties to strengthen their grip on political structures, creating a feedback loop where state resources are used to sustain family dominance. Political dynasties may leverage these initiatives to suppress opposition by monopolizing resources and public attention, making it harder for alternative candidates to compete fairly. When welfare initiatives are tied to family branding, the line between serving the public and campaigning becomes indistinguishable, reducing democratic accountability.

In the long run, using welfare programs as political tools risks undermining the integrity of democratic institutions, perpetuating inequality, and stalling systemic reforms. Political dynasties may prioritize consolidating their power over addressing the root causes of societal issues, creating cycles of dependency rather than empowerment.

Imagine for a moment that we had a time machine at our disposal. We could go back and tackle historical injustices like unequal access to education or inadequate nutrition programs. However, we should have education and nutrition programs playing the role of our metaphorical time machines instead. These programs are supposed to 'rewrite the past' by addressing those age-old inequities like malnutrition and illiteracy. In theory, they should be 'creating the future' by preparing children to thrive in the world they will one day lead—not leaving behind a legacy like 'Mulyono's Legacy,' packed with burdensome Lighthouse projects and National Strategic Projects, seemingly beneficial only to his minions. Ah, the future looks bright, doesn't it? Just not if you're carrying the weight of yesterday's blunders!"

[Session 13]

[Session 11]

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