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PELANGGARAN HAM OLEH REZIM SOEHARTO KEPADA MAHASISWA (Tragedi Berdarah Trisakti 1998)

MAKALAH PENDIDIKAN PANCASILA DAN KEWARGANEGARAAN

PELANGGARAN HAM OLEH REZIM SOEHARTO KEPADA MAHASISWA

(Tragedi Berdarah Trisakti 1998)

Oleh :

Nurwahyuddi

12022038

PROGRAM STUDI TEKNIK ELEKTRO

FAKULTAS TEKNOLOGI INDUSTRI

UNIVERSITAS AHMAD DAHLAN

YOGYAKARTA

2014

BAB I

PENDAHULUAN

A.           LATAR BELAKANG

Hak merupakan unsur normatif yang melekat pada diri setiap manusia yang dalam penerapannya berada pada ruang lingkup hak persamaan dan hak kebebasan yang terkait dengan interaksinya antara individu atau dengan instansi. Hak juga merupakan sesuatu yang harus diperoleh. Masalah HAM adalah sesuatu hal yang sering kali dibicarakan dan dibahas terutama dalam era reformasi ini. HAM lebih dijunjung tinggi dan lebih diperhatikan dalam era reformasi dari pada era sebelum reformasi. Perlu diingat bahwa dalam hal pemenuhan hak, kita hidup tidak sendiri dan kita hidup bersosialisasi dengan orang lain. Jangan sampai kita melakukan pelanggaran HAM terhadap orang lain dalam usaha perolehan atau pemenuhan HAM pada diri kita sendiri. Dalam hal ini penulis merasa tertarik untuk membuat makalah tentang pelanggaran HAM di Indonesia. Salah satu pelanggaran HAM yang dianggap cukup berat di Indonesia adalah kasus Trisakti.

B.           TUJUAN

Tujuan dari penulisan makalah ini adalah memberikan informasi kepada pembaca tentang salah satu kasus pelanggaran HAM di Indonesia yaitu kasus Trisakti. Dengan adanya makalah ini diharapkan pembaca mengetahui tentang konflik yang terjadi pada era Reformasi di Indonesia dimulai pada pertengahan 1998, tepatnya saat Presiden Soeharto mengundurkan diri pada 21 Mei 1998 dan digantikan wakil presiden BJ Habibie.

BAB II

PERMASALAHAN

1.      Apakah pengertian dari HAM?

2.      Apa yang melatarbelakangi mahasiswa Trisakti melakukan aksi demonstrasi?

3.      Bagaimana kronologi terrjadinya kasus Trisakti?

4.      Bagaimana solusi terhadap penanganan kasus tersebut?

BAB III
PEMBAHASAN

           

            Hak Asasi manusia (HAM) adalah hak dasar yang dimiliki manusia karena martabatnya sebagai manusia, dan bukan diberikan oleh masyarakat atau negara. Manusia memilikinya karena ia manusia. Oleh karena itu, hak asasi manusia tidak dapat dihilangkan atau dinyatakan tidak berlaku oleh negara. Pengertian HAM tidaklah statis melainkan dinamis. Hak asasi manusia yang semula hanya merupakan kepedulian akan perlindungan individu dalam menghadapi absolutisme Negara, berkembang kepada hak asasi penciptaan kondisi social, ekonomi, politik dan budaya, yang diperhitungkan sehingga memungkinkan individu mengembangkan dirinya menjadi pribadi manusia yang multidimensional. Menurut Ketetapan MPR No. XVII/MPR/1999 tentang HAM, hak asasi manusia adalah hak dasar yang melekat pada diri manusia yang sifatnya kodrati dan universal sebagai karunia Tuhan Yng Maha Esa dan berfungsi untuk menjamin kelangsungan hidup, kemerdekaan, perkembangan manusia dan masyarakat, yang tidak boleh diabaikan, dirampas, atau diganggu oleh sispapun. Dalam UU No.39 Tahun 1999 tentang pelaksanaan hak asasi manusi,a, dipertegas bahwa hak asasi manusia ialah seperangkat hak yang melekat pada hakikat dan keberadaan manusia sebagai makhluk Tuhan Yang Maha Esadan merupakan anugerah-Nya yang wajib dihormati, dijunjung tinggi, dan dilindungi oleh Negara, hokum, pemerintah, dan setiap orang demi kehormatan serta perlindungan harkat dan martabat manusia. Pengakuan terhadap HAM memiliki dua landasan, sebagai berikut :

1.      Landasan yang langsung dan pertama, yakni kodrat manusia. Kodrat manusia adalah sama derajar dan martabatnya. Semua manusia adalah sederajat tanpa membedakan ras, agama,suku, bahasa, dan sebagainya.

2.      Landasan kedua dan yang lebih dalam, Tuhan menciptakan manusia. Semua manusia adalah makhluk dari pencipta yang sama yaitu Tuhan Yang Maha Esa. Karena itu di hadapan Tuhan manusia adalah sama kecuali nanti pada amalnya.

            Jatuhnya perekonomian Indonesia sejak tahun 1997 membuat pemilihan pemerintahan Indonesia saat itu sangat menentukan bagi pertumbuhan ekonomi bangsa ini supaya dapat keluar dari krisis ekonomi. Pada bulan Maret 1998 MPR saat itu walaupun ditentang oleh mahasiswa dan sebagian masyarakat tetap menetapkan Soeharto sebagai Presiden. Tentu saja ini membuat mahasiswa terpanggil untuk menyelamatkan bangsa ini dari krisis dengan menolak terpilihnya kembali Soeharto sebagai Presiden. Hanya dengan jalan demonstrasi supaya suara mereka didengarkan. Ekonomi Indonesia mulai goyah pada awal 1998, yang terpengaruh oleh krisis finansial Asia. Mahasiswa pun melakukan aksi demonstrasi besar-besaran ke gedung DPR/MPR, termasuk mahasiswa Universitas Trisakti. Mereka melakukan aksi damai dari kampus Trisakti menuju gedung DPR/MPR pada pukul 12.30. Namun aksi mereka dihambat oleh blokade dari Polri-militer datang kemudian. Beberapa mahasiswa mencoba bernegosiasi dengan pihak Polri. Akhirnya, pada pukul 17.15 para mahasiswa bergerak mundur, diikuti bergerak majunya aparat keamanan. Aparat keamanan pun mulai menembakkan peluru ke arah mahasiswa. Para mahasiswa panik dan bercerai berai, sebagian besar berlindung di universitas Trisakti. Namun aparat keamanan terus melakukan penembakan. Korban pun berjatuhan, dan dilarikan ke RS Sumber Waras. Satuan pengamanan yang berada di lokasi pada saat itu adalah Brigade Mobil Kepolisian RI, Batalyon Kavaleri 9, Batalyon Infanteri 203, Artileri Pertahanan Udara Kostrad, Batalyon Infanteri 202, Pasukan Anti Huru Hara Kodam seta Pasukan Bermotor. Mereka dilengkapi dengan tameng, gas air mata, Styer, dan SS-1. Pada pukul 20.00 dipastikan empat orang mahasiswa tewas tertembak dan satu orang dalam keadaan kritis. Meskipun pihak aparat keamanan membantah telah menggunakan peluru tajam, hasil otopsi menunjukkan kematian disebabkan peluru tajam. Kronologi kejadian :

* 10.30 -10.45 : Aksi damai civitas akademika Universitas Trisakti yang bertempat di pelataran parkir depan gedung M (Gedung Syarif Thayeb) dimulai dengan pengumpulan segenap civitas Trisakti yang terdiri dari mahasiswa, dosen, pejabat fakultas dan universitas serta karyawan. Berjumlah sekitar 6000 orang di depan mimbar.

* 10.45-11.00 : Aksi mimbar bebas dimulai dengan diawali acara penurunan bendera setengah tiang yang diiringi lagu Indonesia Raya yang dikumandangkan bersama oleh peserta mimbar bebas, kemudian dilanjutkan mengheningkan cipta sejenak sebagai tanda keprihatinan terhadap kondisi bangsa dan rakyat Indonesia sekarang ini.

* 11.00-12.25 : Aksi orasi serta mimbar bebas dilaksanakan dengan para pembicara baik dari dosen, karyawan maupun mahasiswa. Aksi/acara tersebut terus berjalan dengan baik dan lancar.

* 12.25-12.30 : Massa mulai memanas yang dipicu oleh kehadiran beberapa anggota aparat keamanan tepat di atas lokasi mimbar bebas (jalan layang) dan menuntut untuk turun (long march) ke jalan dengan tujuan menyampaikan aspirasinya ke anggota MPR/DPR. Kemudian massa menuju ke pintu gerbang arah Jl. Jend. S. Parman.

* 12.30-12.40 : Satgas mulai siaga penuh (berkonsentrasi dan melapis barisan depan pintu gerbang) dan mengatur massa untuk tertib dan berbaris serta memberikan himbauan untuk tetap tertib pada saat turun ke jalan.

* 12.40-12.50 : Pintu gerbang dibuka dan massa mulai berjalan keluar secara perlahan menuju Gedung MPR/DPR melewati kampus Untar.

* 12.50-13.00 : Long march mahasiswa terhadang tepat di depan pintu masuk kantor Walikota Jakarta Barat oleh barikade aparat dari kepolisian dengan tameng dan pentungan yang terdiri dua lapis barisan.

* 13.00-13.20 : Barisan satgas terdepan menahan massa, sementara beberapa wakil mahasiswa (Senat Mahasiswa Universitas Trisakti) melakukan negoisasi dengan pimpinan komando aparat (Dandim Jakarta Barat, Letkol (Inf) A Amril, dan Wakapolres Jakarta Barat). Sementara negoisasi berlangsung, massa terus berkeinginan untuk terus maju. Di lain pihak massa yang terus tertahan tak dapat dihadang oleh barisan satgas samping bergerak maju dari jalur sebelah kanan. Selain itu pula masyarakat mulai bergabung di samping long march.

* 13.20-13.30 : Tim negoisasi kembali dan menjelaskan hasil negoisasi di mana long march tidak diperbolehkan dengan alasan oleh kemungkinan terjadinya kemacetan lalu lintas dan dapat menimbulkan kerusakan. Mahasiswa kecewa karena mereka merasa aksinya tersebut merupakan aksi damai. Massa terus mendesak untuk maju. Dilain pihak pada saat yang hampir bersamaan datang tambahan aparat Pengendalian Massa (Dal-Mas) sejumlah 4 truk.

* 13.30-14.00 : Massa duduk. Lalu dilakukan aksi mimbar bebas spontan di jalan. Aksi damai mahasiswa berlangsung di depan bekas kantor Wali Kota Jakbar. Situasi tenang tanpa ketegangan antara aparat dan mahasiswa. Sementara rekan mahasiswi membagikan bunga mawar kepada barisan aparat. Sementara itu pula datang tambahan aparat dari Kodam Jaya dan satuan kepolisian lainnya.

* 14.00-16.45 : Negoisasi terus dilanjutkan dengan komandan (Dandim dan Kapolres) dengan pula dicari terobosan untuk menghubungi MPR/DPR. Sementara mimbar terus berjalan dengan diselingi pula teriakan yel-yel maupun nyanyian-nyanyian. Walaupun hujan turun massa tetap tak bergeming. Yang terjadi akhirnya hanya saling diam dan saling tunggu. Sedikit demi sedikit massa mulai berkurang dan menuju ke kampus. Polisi memasang police line. Mahasiswa berjarak sekitar 15 meter dari garis tersebut.

* 16.45-16.55 : Wakil mahasiswa mengumumkan hasil negoisasi di mana hasil kesepakatan adalah baik aparat dan mahasiswa sama-sama mundur. Awalnya massa menolak tapi setelah dibujuk oleh Bapak Dekan FE dan Dekan FH Usakti, Adi Andojo SH, serta ketua SMUT massa mau bergerak mundur.

* 16.55-17.00 : Diadakan pembicaraan dengan aparat yang mengusulkan mahasiswa agar kembali ke dalam kampus. Mahasiswa bergerak masuk kampus dengan tenang. Mahasiswa menuntut agar pasukan yang berdiri berjajar mundur terlebih dahulu. Kapolres dan Dandim Jakbar memenuhi keinginan mahasiswa. Kapolres menyatakan rasa terima kasih karena mahasiswa sudah tertib. Mahasiswa kemudian membubarkan diri secara perlahan-lahan dan tertib ke kampus. Saat itu hujan turun dengan deras. Mahasiswa bergerak mundur secara perlahan demikian pula aparat. Namun tiba-tiba seorang oknum yang bernama Mashud yang mengaku sebagai alumni berteriak dengan mengeluarkan kata-kata kasar dan kotor ke arah massa. Hal ini memancing massa untuk bergerak karena oknum tersebut dikira salah seorang anggota aparat yang menyamar.

* 17.00-17.05 : Oknum tersebut dikejar massa dan lari menuju barisan aparat sehingga massa mengejar ke barisan aparat tersebut. Hal ini menimbulkan ketegangan antara aparat dan massa mahasiswa. Pada saat petugas satgas, ketua SMUT serta Kepala kamtibpus Trisakti menahan massa dan meminta massa untuk mundur dan massa dapat dikendalikan untuk tenang. Kemudian Kepala Kamtibpus mengadakan negoisasi kembali dengan Dandim serta Kapolres agar masing-masing baik massa mahasiswa maupun aparat untuk sama-sama mundur.

* 17.05-18.30 : Ketika massa bergerak untuk mundur kembali ke dalam kampus, di antara barisan aparat ada yang meledek dan mentertawakan serta mengucapkan kata-kata kotor pada mahasiswa sehingga sebagian massa mahasiswa kembali berbalik arah. Tiga orang mahasiswa sempat terpancing dan bermaksud menyerang aparat keamanan tetapi dapat diredam oleh satgas mahasiswa Usakti. Pada saat yang bersamaan barisan dari aparat langsung menyerang massa mahasiswa dengan tembakan dan pelemparan gas air mata sehingga massa mahasiswa panik dan berlarian menuju kampus. Pada saat kepanikan tersebut terjadi, aparat melakukan penembakan yang membabi buta, pelemparan gas air mata dihampir setiap sisi jalan, pemukulan dengan pentungan dan popor, penendangan dan penginjakkan, serta pelecehan seksual terhadap para mahasiswi. Termasuk Ketua SMUT yang berada diantara aparat dan massa mahasiswa tertembak oleh dua peluru karet dipinggang sebelah kanan. Kemudian datang pasukan bermotor dengan memakai perlengkapan rompi yang bertuliskan URC mengejar mahasiswa sampai ke pintu gerbang kampus dan sebagian naik ke jembatan layang Grogol. Sementara aparat yang lainnya sambil lari mengejar massa mahasiswa, juga menangkap dan menganiaya beberapa mahasiswa dan mahasiswi lalu membiarkan begitu saja mahasiswa dan mahasiswi tergeletak di tengah jalan. Aksi penyerbuan aparat terus dilakukan dengan melepaskan tembakkan yang terarah ke depan gerbang Trisakti. Sementara aparat yang berada di atas jembatan layang mengarahkan tembakannya ke arah mahasiswa yang berlarian di dalam kampus. Lalu sebagian aparat yang ada di bawah menyerbu dan merapat ke pintu gerbang dan membuat formasi siap menembak dua baris (jongkok dan berdiri) lalu menembak ke arah mahasiswa yang ada di dalam kampus. Dengan tembakan yang terarah tersebut mengakibatkan jatuhnya korban baik luka maupun meninggal dunia. Yang meninggal dunia seketika di dalam kampus tiga orang dan satu orang lainnya di rumah sakit beberapa orang dalam kondisi kritis. Sementara korban luka-luka dan jatuh akibat tembakan ada lima belas orang. Aparat terus menembaki dari luar. Puluhan gas air mata juga dilemparkan ke dalam kampus.

* 18.30-19.00 : Tembakan dari aparat mulai mereda, rekan-rekan mahasiswa mulai membantu mengevakuasi korban yang ditempatkan di beberapa tempat yang berbeda-beda menuju RS.

* 19.00-19.30 : Rekan mahasiswa kembali panik karena terlihat ada beberapa aparat berpakaian gelap di sekitar hutan (parkir utama) dan sniper (penembak jitu) di atas gedung yang masih dibangun. Mahasiswa berlarian kembali ke dalam ruang kuliah maupun ruang ormawa ataupun tempat-tempat yang dirasa aman seperti musholla dan dengan segera memadamkan lampu untuk sembunyi.

* 19.30-20.00 : Setelah melihat keadaan sedikit aman, mahasiswa mulai berani untuk keluar adari ruangan. Lalu terjadi dialog dengan Dekan FE untuk diminta kepastian pemulangan mereka ke rumah masing- masing. Terjadi negoisasi antara Dekan FE dengan Kol.Pol.Arthur Damanik, yang hasilnya bahwa mahasiswa dapat pulang dengan syarat pulang dengan cara keluar secara sedikit demi sedikit (per 5 orang). Mahasiswa dijamin akan pulang dengan aman.

* 20.00-23.25 : Walau masih dalam keadaan ketakutan dan trauma melihat rekannya yang jatuh korban, mahasiswa berangsur-angsur pulang. Jumpa pers oleh pimpinan universitas. Anggota Komnas HAM datang ke lokasi

* 01.30 : Jumpa pers Pangdam Jaya Mayjen TNI Sjafrie Sjamsoeddin di Mapolda Metro Jaya. Hadir dalam jumpa pers itu Pangdam Jaya Mayjen TNI Sjafrie Sjamsoeddin, Kapolda Mayjen (Pol) Hamami Nata, Rektor Usakti Prof Dr Moedanton Moertedjo, dan dua anggota Komnas HAM AA Baramuli dan Bambang W Soeharto.

Mereka yang tewas adalah Elang Mulia Lesmana, Heri Hertanto, Hafidin Royan, dan Hendriawan Sie. Mereka tewas tertembak di dalam kampus, terkena peluru tajam di tempat-tempat vital seperti kepala, leher, dan dada. Hendriawan Sie (lahir tahun 1978) adalah mahasiswa Fakultas Ekonomi Universitas Trisakti yang meninggal karena ditembak sewaktu berlangsungnya demonstrasi mahasiswa yang menuntut reformasi atas pemerintahan Orde Baru di bawah Presiden Soeharto pada tanggal 12 Mei 1998. Hendriawan ditembak pada bagian lehernya ketika ia berdiri di balik pagar, di lingkungan kampus Trisakti. Kematian Hendriawan bersama tiga orang rekannya disusul oleh Peristiwa 13 Mei yang diwarnai oleh pemerkosaan, pembunuhan dan pembakaran terhadap sejumlah perempuan Tionghoa Indonesia. Bersamaan dengan itu terjadi pula pembakaran atas sejumlah gedung, toko dan pusat perbelanjaan yang menelan ribuan korban yang ikut terbakar di dalamnya. Peristiwa 13 Mei 1998 ini kemudian menyebabkan turunnya Soeharto dari jabatannya sebagai presiden Republik Indonesia yang telah didudukinya selama lebih dari tiga puluh tahun.

            Solusi dari kasus ini yaitu :

1. Pemerintah perlu melakukan penyelidikan lanjutan terhadap sebab-sebab pokok dan pelaku utama peristiwa kerusuhan 13-14 Mei 1998, dan kemudian menyusun serta mengumumkan buku putih mengenai peranan dan tanggung jawab serta keterkaitan satu sama lain dari semua pihak yang bertalian dengan kerusuhan tersebut. 2.Pemerintah perlu sesegera mungkin menindaklanjuti kasus-kasus yang diperkirakan terkait dengan rangkaian tindakan kekerasan yang memuncak pada kerusuhan 13-14 Mei 1998, yang dapat diungkap secara yuridis baik terhadap warga sipil maupun militer yang terlibat dengan seadil-adilnya,guna menegakkan wibawa hukum, termasuk mempercepat proses Yudisial yang sedang berjalan.

3.Pemerintah harus segera memberikan jaminan keamanan bagi saksi dan korban dengan membuat undang-undang dimaksud. Sementara undang- undang tersebut belum terbentuk, pemerintah segera membuat badan permanen untuk melaksanakan program perlindungan terhadap para korban dan saksi (victim and witness protection program).

4.Pemerintah harus memberikan rehabilitas dan kompensasi bagi semua korban dan keluarga kerusuhan. Pemerintah juga untuk mengurus surat- surat berharga milik korban. Terhadap gedung-gedung yang terbakar, pemerintah perlu segera membantu pembangunan kembali gedung- gedung tersebut, terutama sentra-sentra ekonomi dan perdagangan serta fasilitas-fasilitas sosial.

5.Pemerintah perlu segera meratifikasi konvensi internasional mengenai anti diskriminasi rasial dan merealisasikan pelaksanaanya dalam produk hukum positif, termasuk implementasi konvensi anti penyiksaan.

6.Pemerintah perlu segera menyusun undang-undang tentang intelejen negara yang menegaskan tanggung jawab pokok, fungsi dan batas ruang lingkup pelaksanaan operasi intelejen pada badan pemerintah/negara yang berwenang, sehingga kepentingan keamanan negara dapat dilindungi dan di pihak lain hak asasi manusia dapat dihormati. Yang tak kurang penting adalah bahwa kegiatan operasi intelejen dapat diawasi secara efektif oleh lembaga-lembaga pengawas, sehingga tidak berubah menjadi instrumen kekuasaan bagi kepentingan politik dari pihak tertentu.

7.Pemerintah perlu membentuk mekanisme pendataan lanjutan yang dapat menampung proses pemuktahiran data-data tentang semua aspek yang menyangkut kerusuhan tanggal 13-15 Mei 1998.

BAB IV

PENUTUP

C.           KESIMPULAN

           Tragedi Trisakti adalah peristiwa penembakan, pada 12 Mei 1998, terhadap mahasiswa pada saat demonstrasi menuntut Soeharto turun dari jabatannya. Kejadian ini menewaskan empat mahasiswa Universitas Trisakti di Jakarta, Indonesia serta puluhan lainnya luka.

D.           SARAN

Dalam penulisan makalah ini, penulis menyadari bahwa makalah ini masih jauh dari sempurna. Oleh sebabitu, penulis mengharapkan kritik dan saran yang bersifat membangun.

DAFTAR PUSTAKA

Gino.2006.Pengetahuan Kewarganegaraan.Jakarta:Yudhistira

Listyarti,Retno.2007.Pendidikan Kewarganegaraan.Jakarta:Gelora Aksara Pratama

Winarno.2007.Paradigma Baru Pendidikan kewarganegaraan.Surakarta:Bumi Aksara

e-journal.uajy.ac.id/4666/1/NASKAH%20JURNAL%20ILMIAH.pdf

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The Names of Mosques in Indonesia as well as its History

ACEH'S BAITURRAHMAN MOSQUE

Baiturrahman Mosque is one of the cultural attraction of the most prominent in Banda Aceh, as well as being the "icon" of tourism Aceh. The building is conveniently located in the heart of the city of Banda Aceh which is equipped with a wide range of architecture and ornament typical of Aceh. This mosque was one of the targets of the tourists visit.

This mosque was built about 12 centuries ago and has burned several times, including when the Netherlands attacked Kuta Raja (Banda Aceh) in 1873. Then in 1883 Netherlands rebuild the mosque in an attempt took the hearts of the Acehnese. Building this mosque has five domes and walls are wide and large frame. Around the base of the cupola, the walls and pillars there are various types of decoration.

Source: Department of culture and tourism Prov. NAD

 

THE GREAT MOSQUE OF BANTEN (Masjid Agung Banten)

The great mosque of Banten, as old and historic mosques, is always crowded every day pilgrims from various regions in Java in General.

The building complex of the mosque in the village of Banten Lama, about 10 km north of the city of Serang, capital of the province of Banten, Java,

The great mosque of Banten first built by Sultan Maulana Hasanuddin (1552-1570), other than as a place of worship, as well as being a tourist attraction, riligi

According to people in the past, the great mosque of Banten since originally roofed stack five, but in the 17th century has been converted into three. Such a thing is possible because the two roof top stack is actually just the additional roof pole propped up the Center

The most interesting from the roof of the great mosque of Banten is thus on two stacks of roof top concentric vaguely reminiscent of English idioms with Chinese pagoda. Both roof stood just above the top of the pile with a third roof structure system for transportation of forces that met at one point. The placement as it shows the impression as if the roof in a critical position and easy to wobble, however this is quite a unique attraction.

Two stacks of roof top that looks more serves as a Crown than as a roof covering the inner spaces of the building. It's no wonder if the form and expression as it actually can be read in two interpretations: the mosque roof stack five or three stack-roofed mosques with plus two crowns on it as an aesthetic element.

Another interesting element is the Tower on the East side of the great and monumental and is unique because it has never contained such a tower form in Java, even across the country. Because the tower is not a tradition that complements the mosque in Central Java in the early days, the great mosque of Banten were among the first to use elements of the Tower in Java.

Tradition mentioned, the Tower of brick Jogja is as high as approximately 24 metres was originally said to have more serves as a view/observers to offshore because of its shape, which resembles a lighthouse rather than as the call to prayer echoed. Obviously, all the news about a Maddington Netherlands almost always mention the Tower, proving the Tower has always fascinated visitors to the city of Banten.

The news also showed the Tower has been built not long ago with the construction of the mosque. From the search results, Dr. KC Crucq, ever published in his books titled Aanteekeningen Over de Manara te Bantam (a few notes about the Tower in Banten) published in Tidscrift Voor de Indische Taal, Land and Volkenkunde van Nederlandsch Indie, stated, the tower was built during the reign of Sultan Maulana Hasanudin when his son Maulana Yusuf was grown and married.

However, from the side of the motif, the great mosque of Banten seemed affected the art motif found in Java, such as Tower-shaped headdresses dagoba or ornate triangle elongated known as tumpal. Both are plentiful on Jago in East Java and other temples. In fact, the motif of the recesses on the door of the tower is a simplification, as the motif of kala-makara in the tradition of pre-Islamic Indonesia's culture as well as the decoration of the mihrab of the mosque Of Kasepuhan in Cirebon.

In FACT there are many other unique elements which can be briefly mentioned, such as the existence of andesite stones umpak shaped pumpkins are large and varied at each base of the pillars of the mosque. Most large-sized pumpkin with the most numerous is umpak on four pillars of saka teacher in the midst of the prayer room. The size of this huge umpak won't we find along the island of Java, except that in the former the ruins of one of the mosque of the Sultanate of Mataram in Plered, Yogyakarta.

In addition, there is the pulpit which is great and full of antique ornaments and colors. Place this sermon is a Waqf Nyai Haji Irad Jonjang Attack on September 11 1453 Shawwāl () (1903 M) as it is written in the Arabic alphabet hairless on the upper Arch of the Viewer to face pulpit. Different from the pulpit that attract attention, mihrabnya (where the imam leads the prayer) in the shape of a niche it is very small, narrow and simple. This is very different from the mihrab, which thrive on mosques in other parts of the world.

KUDUS MOSQUE

Masjid Menara Kudus is one of historical relics, as evidence of the spread of Islam in Java. This mosque is unique because of the design of the building, which is a merger between the Hindu culture and Islamic culture. As we know, prior to Islam, in Java has evolved of Buddhism and Hinduism with his legacy in the form of temples and Shrines. In addition there is the worship of Ancestral Spirits (Animism) and trust against the objects (Dynamism). Masjid Menara Kudus become evidence, how is a blend of Hindu Culture and Islamic culture has produced a building that is unique and stylish architecture. A mosque, but with the Tower in the form of temples and a variety of other Hindu-style ornaments.

Kudus Mosque built by Sunan Kudus, in 950 H. it is apparent from the slate which is located in the Pengimaman mosque, which is inscribed with Arabic and shaped, which is difficult to read because it has a lot of letters that are damaged. The stone with a shield, the shield and the size is with a length of 46 cm, width 30 cm. it is said that the stone reportedly comes from the Qiblah of Jerusalem (Al Quds) in Yerussalem-Palestinians. From the Qiblah of Jerusalem that is Kudus name appears which means sacred, so that the mosque is named after the Kudus Mosque and the town is named after the Kudus City.

Masjid Menara Kudus is composed of 5 pieces right next door, and 5 pieces of the left door. The Windows are all 4 pieces. Large door consists of 5 pieces, and large pillars in the mosque that comes from teak wood there are 8 pieces. However it does not match the original, larger than the original because in 1918 a renovated 50s. In it there is a swimming pool in the shape of the mosque, "padasan" are relics of primeval and are a place of ablution. Still in question until just now, whether the Hindu era heritage pool or deliberately created by Sunan Kudus to adopt Hindu culture. In the mosque there are 2 flags, which is located on the right and left where khatib read sermon. On the front porch of the mosque there is a door gate, commonly referred to by residents as "Mace twin", allegedly said the gate comes from the former Majapahit Kingdom in the past, the gate was used as a door mirror.

The story of the Kudus tower was also there are many different versions, there is an opinion that said, "that Kudus Tower is a former Hindu temple,". The proof of its shape is almost similar to the Left-handed Temple located in East Java, which was founded about the year 1250 or similar to Candi Singosari. Other accounts say that under the Holy Tower, once there is a spring of life. Why? because living beings who have died if included in the springs back to life. Because it was feared would dikultuskan, ditutuplah the spring with the building of the tower. Holy Tower in height of about 5 meters, around him are decorated with a picture disc vinyl record-all of which add up to 32 the number of fruit. 20 pieces of which is blue and contains a mosque, a man with camels and palm trees. Are 12 other fruit are red flower contains white. In the Tower there is a stair is made of teak wood that may be created in 1895 m. About the building and its decoration clearly shows its relation with the Hindu art of Java. Because Holy Tower building comprises three sections: (1) foot (2) and (3) the top of the building. Decorated with ornamental art, or the artefix (ornament resembling a small hill).

Unique and historically this is a very interesting religious travellers as well as tourists. Every day this place is always crowded by tourists, tourists who come from around the Kudus City is usually visited on weekdays, Saturdays and Sundays are usually more visitors from out of town. The 10th of Shura ' is the culmination of the crowd in the Mosque complex, in order of death khaul Kanjeng Sunan Kudus. Although it contains unique properties, but the spaces around the mosque saw ambush. As it is situated at the Kudus City, just 5 minutes from the square of the Kudus City, the mosque was raided by a pretty solid housing. So, reducing the complex beauty of this Kudus Mosque Tower which is now included as one of the cultural heritage. In addition, the number of beggars around the mosque, can also interfere with the visitors coming. In order to keep awake preserved, structuring of space around the mosque must be repaired to maintain an impression of beautiful and unique Mosque Kudus Tower.

AGUNG DEMAK MOSQUE

Masjid Agung Demak is the oldest mosque in the island of Java, was founded Nine Guardian or Wali Songo. The location of the mosque is located in the Centre of the town of Demak, a + 26 km from the city of Semarang, + 25 km from Kudus, and + 35 km from Jepara Regency.

The mosque was forerunner of the establishment of the Kingdom of Demak Bintoro Glagahwangi. The structure of the building has historical value art up traditional architecture of Indonesia. His magnificent, graceful, beautiful, charming, charismatic, and authoritative. Masjid Agung Demak now functioned as a place of worship and pilgrimage.

The appearance of the roof of this mosque shows pyramid limas Aqidah Islamiyah which consists of three parts; (1) faith, (2), and (3) Ihsan. In the mosque there is a "door that reads" Bledeg "," Sengkolo Condro, which reads Saliro Mulat Nogo Wani, with the meaning of the Saka year 1388 or a.d. 1466, or 887 H.

 Prasati Bulus

Raden Fattah Mosque Wali Songo together founded the eternal masterpiece that charismatic is by giving it the inscription pictorial Boulos. This is Condro Sengkolo Memet, with the meaning of Silent Sariro Kiblating Gusti which means Saka year 1401. The image is found consists of the head, which means the number 1 (one), 4 means the number 4 (four), the Agency found means the number 0 (zero), the tail is found means the number 1 (one). Can be inferred, Masjid Agung Demak was founded in the year 1401 Saka.

Soko Majapahit

Soko, were numbered eight located in the foyer of the mosque. Antiquities of King Brawijaya V Raden Kertabumi was awarded to Raden Fattah when it became Duke of Demak Bintoro Glagahwangi Notoprojo in 1475 M.

Pawestren, a building that is specifically made to pray Jamaa'ah women. Made using teak wood construction, with the form of the roof shingles of limasan (roof tiles from wood) teak wood. The building sustained 8 poles, where 4 were decorated with carved motifs Majapahit. Floor area stretching to the Qibla measuring 15 x 7.30 m. Pawestren is made at the time of K.R.M.A. Arya Purbaningrat, reflected the shape of carving and Maksurah or Kholwat which are branded with the year 1866 M.

Maksurah

Surya Majapahit, is the image of decoration in terms of 8 which is very popular during the time of Majapahit. Archeological experts interpret this image as an emblem of Majapahit Kingdom. Surya Majapahit in Masjid Agung Demak in 1401 in Saka, or 1479 M.

Maksurah, an artifact of ornate buildings, relics of the past that have aesthetic value is unique and beautiful. This artwork dominates the beauty spaces in mosques. Maksurah artifacts inside carved with Arabic script that boils down to the memulyakan-Esa-an the Lord God Almighty. The inscription in the Maksurah call number 1287 H or 1866 M, where it was ruled by the Duke of Demak K.R.M.A. Aryo Purbaningrat.

Lawang/Door Bledheg

Bledheg doors, doors that allegedly believed to be able to ward off lightning is a creation of Ki Ageng Selo on the guardian. This relic was prasasti "Condro Sengkolo" which reads Saliro Mulat Nogo Wani, meaning the year 1388 or Saka 1466 M, or 887 H.

Mihrab or place pengimaman, in it there is an ornament found image which is the inscription "Condro Sengkolo". This inscription has the meaning of "Silent Sariro Kiblating Gusti", meaning the year 1401 Saka or 1479 M (results formulation of Ijtihad). In front of the Mihrab right there is the pulpit for preaching. Object this archaeologist known as the legacy of His Era.

For the customers of these archaeological objects Kencana, the XV century Majapahit, as a gift for the Sultan of Demak, Raden Fattah I of father King Brawijaya V Kertabumi Raden. Since the throne of the Sultanate of Demak, Raden led Trenggono 1521 – 1560 M, universally renowned of the Malay Archipelago and fused, as if repeating the triumph of Patih Gajah Mada.

Soko Guru

Soko Tatal/Soko Guru of 4 this is a main pillar supporting the roof of the mosque of the composition frame three. Each of the soko guru has a height of 1630 cm. formation of the layout of the four soko guru to stick on the four corners of the eye of the wind. Located in the Northwest of Sunan Bonang, founded in the Southwest by Sunan Gunung Jati, Sunan Ampel-made the southeastern part, and stands in the Northeast by Sunan Kalijaga Demak. The community named Sunan Kalijaga's artificial poles as Soko Tatal.

Wudlu Pond Site. This site was built to accompany the early Foundation of Masjid Agung Demak as the place for berwudlu. Until now the site of the pool is still in place although it is not used again.

The Tower, the building as a place of Athan was founded with steel construction. The selection of steel construction as well as answering the demands of the modernization of the XX century. Construction of the tower was initiated the scholars, such as KH.Abdurrohman (the King of Masjid Agung Demak), r. Danoewijoto, h. Moh Taslim, h. Aboebakar, and h. Moechsin.

Source: Department Of Parwisata Kab Demak

MOSQUE OF THE KERATON SURAKARTA

The COLLAPSE of the Sultanate of Demak as the first Islamic Kingdom, does not mean undermining the development of Islam in Java. Quite the opposite happened, proselytism is growing rapidly. Therefore do not be surprised if in the time of kingdoms after the Sultanate of Demak, there have been so many people knew and embraced Islam. Even among the nobility, including the kings who occupied the throne.

Similarly happens to the early establishment of the Keraton Surakarta, around the 18th century. How the development of Islam is strong in such a pervasive in the lives of the nobles of the Royal family and the community. Some evidence that up to now there are still enforced. One of them is the great mosque of the Keraton Surakarta. The mosque is located in the West of the Alun-Alun Lor was a mosque built by the Royal family, as well as the rapid development of the spread of Islam in the early days of the founding of the Palace at the time.

In the book titled the great mosque of Kasunanan Surakarta Keraton Mosque is disclosed, it was built during the reign of Ingkang Sinuwun Kanjeng Susuhunan Paku Buwono (ISKS) (PB) III in 1745. Or built 11 years after the Keraton Surakarta stands in the village of Solo

.

Also disclosed, in the development of architectural shape of the building of the dilihami Mosque of Demak. It was intentional. Because the order of King when it does so. "The King (PB III) was very impressed with the shape of the building of the mosque of Demak. Therefore, when building of the mosque, he wanted the same shape, "so it is written in the book.

Then stood up a mosque in the same shape with Demak Mosque. The joglo roof and piles of three, symbolizing perfection of mankind (Muslims) in living his life, namely Islam, faith, and Ikhsan (charity).

Furthermore, in line with the changing of the generations of the next King, the great mosque had several additions and improvements. In between, in front of a mosque is built next to the porch and built pawastren (where worshipers Princess). Even in a dome mounted 1856 made of gold. But due to some ignorant stole it partially, the dome had to be lowered to be stored in the museum.

AGUNG CIREBON MOSQUE

Once upon a time, the mosque of Cirebon was established almost done, came the Messenger of Ancient Mataram called Menjangan Wulung. Because of dislike of Islam, he wanted to thwart the creation of a mosque. He then went up to the dome of the mosque and spread the mantra that caused the deaths of 3 muezzin (artisan azan).

Queen Mas Kadilangu, the King who ruled at that time, require the wali songo to put a stop to that mantra. After the bertarekat and ask for the pentujuk of God, Sunan Kalijaga then ordered seven muezzin for chanting azan simultaneously. According to the story, at the time of the dawn call to prayer echoed from the dome of the mosque, PEALS; the dome was destroyed and Menjangan mantra can also crippled. There also are said to bounce off the dome, the great mosque of Banten, which led to the great mosque of Banten has two twin dome. Because of that, until now, kumandang azan is always done by a seven-person muezzin (azin pitu).

Other versions say, there used to be a malignant disease outbreaks that hit the city of Cirebon. For membasminya, Panembahan Ratu-King who ruled at that time-releasing the rod sharp weapon. Was accidentally, stick it on the dome of the mosque until the dome has collapsed. Since then, Cirebon mosque has no dome anymore.

Two story, which tells why the mosque not only vaulted Cirebon, some of the folklore and myths that describe the "uniqueness" Cirebon Mosque, one of the oldest mosque in Java. There are still many myths and stories that accompany the mosque, also known as the mosque of the Copyright Sense.

Created overnight

The mosque, the great mosque of Taste Copyright Kasepuhan, Cirebon or Great Mosque is situated 100 metres Northwest of the Kasepuhan. The mosque was built after the mosque of Demak, i.e. circa 1489 Ce or when Sunan Gunung Jati was about 41 years. It is said that, according to local folklore, the construction of this mosque takes only one night; at dawn the next day was used for prayers.

Sunan Kalijaga acting as responsible for requesting Raden Sepat, the architect of the Majapahit era, create images and spaces of the mosque. Raden Sepat designed the main hall of the mosque is of square shape with an area of 400 square meters with a slope of 30 degrees towards the Northwest.

Unlike the mosque of Demak and Holy, the mosque has no minaret. There are compelling reasons why the tower was made. At that time, when the muezzin call to prayer echoed, inevitably he must rise to the top of the tower. It is considered taboo and contrary to traditional Javanese banning ordinary people sitting or standing is higher than the King.

Blend of Islamic and Javanese

The mosque is composed of five spaces: 1 main room, Foyer, 3 and 1 in the back room. Masjid Agung Cirebon's main room is surrounded by brick walls as thick as ½ feet tall and has nine gates. Nine doors symbolized the Wali Songo, the guardian 9 spread Islam in Java. Normal-sized main door, located in the East. Eight others in addition to left and right, with a height of around 1 meter. This 1 meter tall door would "force" everyone bends when passing through it. This is intentional, as a symbol of humility, courtesy, and hormat-menghormati.

In addition to the many uses of philosophy from the teachings of Islam, the mosque was also adapted the Javanese culture and Hinduism. It reflected from the roof is pyramidal composition of three. Apart from the myths and stories, roof limas are adaptations of Joglo roof that is widely used in traditional Javanese houses. In addition, the main gate shaped like paduraksa (arch-roofed), which many found on the entrance of the Temple in Java, among others Temple Bantar.

Unfortunately, the present state of the mosque which was once the center of the spread of Islam in West Java is less well preserved. Whereas it used to be, when will died, Sunan Gunung Jati told the people of Cirebon, "lan tajug Ingsun leave poor (I say this surau and poor)."

AN OLD MOSQUE IN KOTAWARINGIN

Miladiyah which coincides with the year 1039 Hijri. At that time the head of the Royal Sultanate Banjarmasin Kotawaringin airfield with the Government firmly in the hands Of a young Prince (1010-1055 H long before the entry of the Netherlands in colonial Indonesia, Kotawaringin airfield was a Royal territory.

The inclusion of the influence of Islam in the Kotawaringin airfield when it was under the Demak Bintoro Kasultana).

Kiai Gede has ever learned to Sunan Giri in Gresik, came to Borneo circa 1591 Miladiyah. When it was under the command Of Sultan Mustainubillah Banjarmasin fourth King who ruled the year 1650-1678 Miladiyah.

Typical Architecture

Jami ' Kiai Gede sized 16 X 16 meters total area 256 square meters. Building construction made from wood material options, ulin wood which allows for a prolonged period. The foundation of the buildings designed using materials that are resistant to weather, to avoid the rotted with age but not planted pillars placed on top of a bowl made of ulin wood, typical of Borneo.

In addition to being unique and groundbreaking engineering when it was at once a brilliant thought. The younger generation who are dabbling in the field of construction engineering of glass should experience a successful predecessors developed many breakthroughs of the architect.

THE FIVE KINGDOM MOSQUE (Masjid Raya Lima Kaum)

Five of the mosque is one of the oldest buildings in the region of West Sumatra, in the District of lima nagari, flat ground of West Sumatra. five of the mosque building is in a residential neighborhood residents surrounded the mosque (village) in the North, South and East, while in the eastern part of the building adjoining the landfill and pond.

The history of the establishment of the Grand Mosque of five is not known with certainty. in minang community history, islam came minangkabau were brought by a cleric of that is my master Sheikh burhanuddin, who had studied in dayah (a kind of boarding school) Shaykh abdurrauf singkel in aceh. One of the areas that is successfully accepted the five areas are the (attributed to local tribes) who at the time was a small Kingdom from the territory of the Kingdom of Sunda. It is said that he built the first mosque in the stone Hall, a small village in the region of five clans in 1650m. The form of the mosque is very simple, just on the rocks, arranged in neat with a certain size, without walls and the roof, just as the Prophet ibrahim builds the masjid haram in Mecca.

In a further development, exactly 25 years after the next (1675 m), start building improvements made as is often a manifestation of the mosque. See the development of religions of islam in the region, then five in 1710m locals conspire to build a bigger mosque by involving some of the nagari (regions) around five people. The construction of the mosque is the third Schoolhouse dikerjakansecara Brewers by involving a variety of walks of life without exception, such as the ninik mamak (indigenous priests), the ingeniously clever (intellectual property), and alim ulama (Islamic teacher). Even the datuk bandaro kuniang laima nagari as the King of the set conditions, to anyone who does not join the mutual one day only, would have taken his cattle to disembelihsebagai exchange for his absence.

This is the third mosque which is now named five of the mosque/until now still intact and sturdy, and uniquely the land site of mosque was formerly the location of a pagoda (a kind of Temple) which had been abandoned due to adherent to islam.

The five-storey mosque building with the main pole 75 cm in diameter with a height of 55 m reach, its architecture reflects the syncretism (the mixing of understand) between Buddhism and islam in the manufacturing process/idea derives a pagoda-like towers are tall, but have been modified as a symbol of Islamic tenets.

In 1984 has been performed also the activities of the feasibility study by the project for the refurbishment and maintenance of historical relics and archaeology of West Sumatra in order to refurbishing activities, while research activities with the purpose of dissemination of cultural heritage objects inventrisasi the study of islam and the Islamization process in West Sumatra is performed by the National Archaeological Research Center in 1985.

Reconstruction activities carried out by non-governmental by locals has been repeatedly carried out, such as the replacement of roofs with zinc (1908), pembuatanserambi (1940), replacement blades-blades of the boards that are already fragile (1941), the making of the attic to avoid disturbance of bats (1937), improvement and widening of the mihrab (1969), repair and installation of window glass nako (1977).

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STRUKTUR PIMPINAN IMM KOMISARIAT FTI UAD 2014/2015

A.    Latar Belakang

Persyarikatan Muhammadiyah sebagai gerakan Islam dakwah amar ma’ruf nahi munkar dan tajdid adalah salah satu kreasi manusia Muslim dalam upaya menggerakkan dan membimbing umat agar mampu melaksanakan fungsi dan peranannya. Dalam rangka kelangsungan hakikat dan misinya Muhammadiyah memerlukan tumbuhnya kader pelopor, pelangsung dan penyempurna cita-cita sekaligus sebagai stabilisator, dinamisator gerak dan perjuangannya.

Oleh karena itu, didirikanlah Ikatan Mahasiswa Muhammadiyah (IMM) Fakultas Teknologi Industri Universitas Ahmad Dahlan sebagai salah satu organisasi otonom Muhammadiyah, yang merupakan wadah perjuangan untuk menghimpun, menggerakkan dan membina potensi mahasiswa Islam yang berada dalam lingkup Kampus khususnya pada Fakultas Teknologi Industri Universitas Ahmad Dahlan, guna meningkatkan peran dan tanggung jawabnya sebagai kader persyarikatan, kader umat dan kader bangsa, sehingga tumbuh kader-kader yang memiliki kerangka berpikir ilmu amaliyah dan kader amal ilmiah sesuai dengan kepribadian Muhammadiyah. Kesemuanya itu dilaksanakan secara bersama dengan menjunjung tinggi musyawarah mufakat serta kolektif kolegial atas dasar iman dan taqwa serta hanya mengharap ridha Allah SWT.

IMM Fakultas Teknologi Industri dengan kebiasaan Mahasiswa Teknik yang sehari-harinya disibukkan oleh Laporan, Praktikum dan Tugas-Tugas yang menyertainya yang sudah sangat menyita waktu, tetapi Pentingnya berorganisasi , IMMawan dan IMMawati FTI membentuk karakter Kader yang tangguh serta Berintelektual Islami.

B.       Tujuan IMM

Tujuan IMM adalah mengusahakan terbentuknya akademisi Islam yang berakhlak mulia dalam rangka mencapai tujuan Muhammadiyah. 

C.      Kegiatan

1.    Membina para anggotanya menjadi kader persyarikatan Muhammadiyah, kader umat dan kader bangsa yang senantiasa setia terhadap keyakinan dan cita-citanya. 

2.  Membina para anggotanya untuk selalu tertib dalam ibadah, tekun dalam studi dan mengamalkan ilmu pengetahuannya untuk melaksanakan ketaqwaannya dan pengabdiannya kepada Allah SWT.Membantu para anggota khususnya dan mahasiswa pada umumnya dalam menyelesaikan kepentingannya.

3.     Mempergiat, mengefektifkan dan menggembirakan dakwah Islam dan dakwah amar ma’ruf nahi munkar kepada masyarakat teristimewa masyarakat mahasiswa.  Segala usaha yang tidak menyalahi asas, gerakan dan tujuan organisasi dengan mengindahkan segala hukum yang berlaku dalam negara Republik Indonesia.

D.      Visi :

Mengusahakan terwujudnya kepribadian ikatan yang berbasis pada trikopetensi melalui sistem perkaderan terintegrasi.

E.       Misi:

a)      Menginjeksi pemahaman ideologi dalam ikatan

b)      Mengedepankan kolektif kolegial dalam sistem perkaderan ikatan

c)      Mengoptimalkan penguatan trikompetensi pada kader

d)     Mengoptimalkan fungsi dan peran kader IMM FTI

F.       Strategi gerakan :

            a)      Berusaha meluruskan niat dan keinginan kader untuk ber-IMM sehingga sesuai dengan tujuan ikatan dan persyarikatan

             b)      Memperjelas profil kader IMM FTI menurut Trilogi IMM

          c)      Merancang SAP (Satuan Acuan Pengkaderan) untuk pemahaman perkaderan mengacu pada pola perkaderan cabang Djazman Al Kindi disesuaikan dengan kondisi ikatan

STRUKTUR PIMPINAN

IMM KOMISARIAT FTI 2014-2015

UNIVERSITAS AHMAD DAHLAN YOGYAKARTA

Ketua Umum              : Imam Wildan Muttaqin

Sekretaris Umum        : Neneng Nur Afifah

Bendahara Umum       : Nida Maisaroh Assari

      1.      Bidang Kader

a)      Ketua Bidang                    : Nurwahyuddi

b)      Sekretaris Bidang             : Nafia Rahma

c)      Anggota                            : -

      2.      Bidang Organisasi

a)      Ketua Bidang                    :  Hery Sulistiyanto

b)      Sekretaris Bidang              : Ita Kumalasari

       3.      Bidang Dakwah

a)      Ketua Bidang                    : Irwanto

b)      Sekretaris Bidang              : Laiya Hidayanti

c)      Anggota                            : -

        4.      Bidang Keilmuwan

a)    Ketua Bidang                    : Rizky Darmawan

b)   Sekretaris Bidang              : Rosmalina Kemala

c)    Anggota                            :  -

         5.      Bidang Hikmah

a)       Ketua Bidang                    : Adi Susatyo

b)      Sekretaris Bidang              : Amin Padmo Azam Masa

c)       Anggota                            : -

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