Wisdom from The Action Wisdom In Action

he sought the support of Muslims if he was right, and expect criticism and correction if he is wrong or unfaithful act.

Umar ibn Khattab, the successor to Abu Bakr, as caliph in the inaugural, delivered a speech which is more or less the same. Among others, he stressed his commitment to hold fast to the Qur'an and Hadith are consequently and consistently. Then, he said,''If you see any irregularities on me, then you must make it right.''

Umar had heard the statement, a shepherd who was also present in the inauguration ceremony, standing, holding up his sword, he said,''If I see there are irregularities in the self-sir, I will luruskannya with this sword!''

Umar, the caliph, smiling. He was grateful to God, feeling still exists between people who have in good faith to uphold the truth.

We can pick a lesson from the example of Islam's two figures. For both, the inauguration of officers (bay'at) is not a mere annual ritual or ceremonial without meaning. Officials promise uttered oath nor choir or statements are only verbalize. Oaths and appointments with the name of God is essentially compliment faith and the social contract that binds both officials for always standing up for truth, justice, and welfare of the people.

In Islam, the official inauguration and oath called bay'at, derived from the word bay 'which literally means buying and selling. Sale (bay ') involves two parties: one party handed over the goods (mutsman) and the other parties hand over the money (tsaman). As well as buying and selling (bay '), bay'at also involves two parties, namely officials (leaders) and people (who presided), both of which have also to share and give.

Ibn Manzhur, author Lisan al-'Arab, understand bay'at as a transaction (mu'aqadah) and the social contract (mu'ahadah) is binding on both parties: the leaders and people being led. With bay'at, each party seems to have been sold or bought from another party (mubaya'ah). The leader demands compliance (subservient), but the people demand justice, safety, and welfare for all people.

So, in Islam bay'at it contains four meanings. First, a determination to hold fast to the Qur'an and Sunnah. Second, a determination to work and run the wheel of leadership in accordance with instructions of both. Third, a determination to always do justice and welfare of the people concerned. Fourth, the determination to be open and willing to accept suggestions and constructive criticism from the people.

This means, bay'at has implications both theologically and sociologically. Officials who underwent bay'at surely must know and understand the implications of bay'at it. (A Ilyas Ismail

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