JIL English Edition

Indonesia has been into democracy for almost thirteen years. It began in 1998 when thousands of students occupied the parliament which eventually resulted in the ouster of President Suharto, an autocrat who ruled the country for more than three decades. That was the beginning of democratic epoch in Indonesia.

“Moqsith reminded that an acculturation of tradition is an absolute necessity in da’wah (religious mission). Rigidity toward tradition will make a da’wah concept unacceptable. Look at how Muhammadiyah in previous eras was so strict on tradition. The position of tradition in da’wah, for Moqsith, is analogized to the need of body for nutrition. Refusing to compromise with tradition means to allow the body to be nutritional deficiency. However, it should also be remembered that too many compromises with tradition, such as NU’s da’wah, can spend the energy before getting to the original sources: the Qur’an and the Sunnah. If da’wah with so strict on tradition is analogized by malnutrition da’wah, da’wah with so many compromise with tradition is obesity da’wah, and this also means that the two is equally bad.”
For people who have explored Islamic thoughts, the term ‘Wahabi’ is not a new one. For the context of Islamic thoughts in Indonesia, Wahabi, the name is attributed to Muhammad ibn ‘Abd al-Wahhab, at least became popular in the 80s era. However, due to unfavorable political conditions at that time, the Wahabi da’wah was widely heard in post reformation era.

“The establishment of an Islamic state will confront with a sociological issue. Something that has not yet become a value in a society will be very difficult to become law in the society. If it is forced to be law in the society, it will be a deadlock. “

...if the divinity precept became the one who gave birth to the Pancasila state—as a synthesis between the secular and religious state – is the political reflection of the nation, then the precepts of justice that gave birth to the economic life of our country, then it is the synthesis between the Pancasila-and socialist-liberal state, and then it is the reflection of our country’s economic policies. Both of these syntheses in Lutfi ‘s view have been creating a number of problems..

Since June 2008, the anniversary of Pancasila becomes the commemoration of the National Monument (Monas). Perhaps we would state that the Monas tragedy is a form of impertinence against Pancasila, the national foundation that is believed capable of uniting Indonesia. Those who three years ago chasing, hitting, kicking and berate the stalwarts of the National Alliance for Freedom of Religion and Belief (AKKBB) who wanted to celebrate the anniversary of Pancasila was a group of anti-Pancasila. Do they really have no place within the construction of the ideology of Pancasila?

“It is time for us to greet each other not only as a standard salutation but should be meant as a sincere prayer, recognition and respect of faith, and manifestation of a person’s religious identity. Say assalamu’alaikum (peace be with you) to Muslims. Say shalom (peace) to Christians. Say namo Buddhaya (I pay homage to the Buddha) or namaste (I bow to you) to followers of Buddhism. Say om swastiastu (May We be Under His Protection) to Hindus. And the same goes for the believers of other faiths.”

“This piece of writing intends to put forth several fundamental inaccuracies on this tradition of pronouncing others as kafirs which has led to rampant acts of violence. First, concerns the usage of the word ‘kafir’. Defining kafir as a person outside of Islam is in fact inconsistent with the actual meaning of the word ‘kafir’ itself. Kafir means to cover or deny, hence it refers to the covering or denying of God’s blessings. In English, the word ‘infidel’ is often used to translate kafir, when in fact a more appropriate translation is to cover. Hence, the reason why Christians and Jews are simple known as ahl kitab (people of the Book) during the times of the Prophet. The concept of infidel as understood by the West is actually an unfamiliar term in Islam’s traditional doctrine.”

“A classical Islamic commentator, Ibn Jarir al-Thabari referred to an opinion which states that the inclusion of syari’ah and manhaj in the foregoing Qur’anic verse is indeed an indication of religious diversity as ordained by God. The Torah also includes the syari’at. It is also found in the Bible. And also in the Qur’an. There is however, only a single al-din (religion) which is the belief in the oneness of God and the devotion to God. As expressed by Qatadah: al-din wahid wa al-syari’ah mukhtalifah (religion is one, syari’at is diverse).”

“Under such concept of quasi-tolerance, forget the propagation of an inclusive religion, avoiding religious exclusivism will indeed prove to be exceedingly near impossible. How can a person who believes that Islam is the only path to salvation allow followers of other faiths to co-exist in peace with their chosen beliefs. People who adhere to the doctrine of pseudo-tolerance shall never be able to be genuinely tolerant. They can only feign tolerance as they will persistently seize on the opportunity to convert others to Islam.”

Wahhabism is growing in Indonesia now. Some Islamic boarding schools (pesantren) or ma’had with Wahhabism ideology emerge. A friend of mine who is doing his research about Wahhabism in Indonesia recorded that about fourteen pesantren in Indonesia has been spreading the doctrine of Wahhabism. Compared to the statistical data of thousands pesantren in Indonesia, the fourteen numbers are still little. But this phenomenon of Wahhabism has been very dissolute. In this situation, some people say Alhamdulillah, and some others say Innalillah, and finally wallahu a’lam bisshawab