Tuesday, September 30, 2014

Zafrullah Ahmad Pontoh, Ahmadiyah Indonesia Spokesman

The Jakarta Globe, on 10:01 pm Aug 05, 2010Zack Petersen

While most of the violence that has affected Ahmadiyah — a controversial sect that believes its founder was a prophet of Islam, a claim that contradicts the beliefs of mainstream Muslims — remains outside the capital, that doesn’t mean the nearly 10,000 members of Ahmadiyah here in Jakarta don’t feel intimidated.
Today, Zafrullah Ahmad Pontoh, the spokesman for Ahmadiyah Indonesia, talks to us from his mosque in Cideng, Central Jakarta, about the controversial attempts to close an Ahmadiyah mosque in West Java and his views on religious freedom.

What is the difference between Ahmadiyah and mainstream Islam here in Indonesia?
According to us, we are Sunnis because we understand that we follow the traditions of the holy prophet.
What differs between us and other Muslims is the interpretation of some of the verses of the holy Koran.
So in the Koran, as we understand it, there is the possibility of the coming of a prophet after the holy prophet of Islam.
What do you say to people who think members of Ahmadiyah are nonbelievers?
They are free to say that. But we believe that God accepts us as Muslims. Anyone can say anything they like.
We won’t say that they are nonbelievers because the holy prophet said that if you call a believer a nonbeliever, then you yourself are the nonbeliever.
Do you introduce yourself to people as a member of Ahmadiyah?
Yes. I just came from Sulawesi and most of my friends are not Ahmadiyah [members], but they saw the attacks in Kuningan and they said: “What kind of people would do this?”
You see, they don’t like this violence either.
Why were the people in Kuningan attacked?
What I understand is that the bupati [district chief] of Kuningan wished to close the mosque.
I understand that some people from outside Kuningan wanted the mosque closed. We had about 4,000 Ahmadiyah members there to protect the mosque in Manis Lor village.
And how do you feel about the church controversy in Bekasi?
Yesterday, I was at the House of Representatives. We are trying to gain religious freedom through dialogue not only for Ahmadiyah, but for all Indonesians.
Because Islam teaches us to live in harmony with others, and never to resort to violence.
The holy prophet never attacked nonbelievers first, he only defended and protected himself and Muslims. Islam is never spread by the sword.
How many Ahmadiyah members are there in Jakarta?
There are seven Ahmadiyah mosques here in Jakarta and around 10,000 Ahmadiyah members. Throughout Indonesia there are 500,000 Ahmadiyah members.
Do you ever fear for your safety?
As a human being, yes, but I still believe in the protection of God. I have no problem walking around the neighborhood here. I was out walking around before you came here.
Has there ever been an attack on this mosque?
The mosque has been here more than 70 years, and in 2006 some Muslims came and asked us to take down the name of the mosque, but I didn’t.
We have been trying to learn patience and love, but as human beings we have limitations, so to be patient is very hard.
I said: “Nobody can stop us from worshiping, God wants us to worship.” Nobody can tell us to stop doing what God wants us to do.
When there are clashes between Ahmadiyah and other Muslim groups, do you feel like the government gives you equal protection?
First, I should clarify that they are not clashes, but attacks. A clash means that there are two sides [fighting], but an attack is where we have to defend ourselves.
The Constitution gives freedom to every person to be a follower of any religion.
But it has to be one of the six official religions?
Yes, but we are Muslims.
Do you think that Ahmadiyah will ever be fully accepted and recognized in Indonesia?
Inshallah [God willing]. We always intermingle with people through love and I feel like love will overcome. Last year, nearly 1,000 people joined Ahmadiyah. You would be surprised how many people click on our Web site, www.alislam.org.
Didn’t the state come up with a law that said Ahmadiyah members are not allowed to worship in public?
Not a law made by the state, but there is a decree. I heard from some people that the current religious affairs minister said Ahmadiyah is straying from Islam.
He should not say that; he should understand how to protect our faith. But I believe he misunderstands the 2008 decree.
That decree only prohibits us from explaining publicly that there is a prophet after the Prophet Muhammad.
Isn’t that a violation of your religious freedoms?
Yes, but our leader said for the time being we should be quiet.
What would you say to the people who passed the decree?
I would tell them they are doing something different from the laws of the country. The decree says that we believe in the prophet, but it also hinders us.

http://jakartaglobe.beritasatu.com/archive/my-jakarta-zafrullah-ahmad-pontoh-ahmadiyah-indonesia-spokesman/

Saturday, September 20, 2014

MERAJUT RESISTENSI DI TENGAH REPRESI (Kajian Tentang Jemaat Ahmadiyah Indonesia di lombok , Indonesia)

MERAJUT RESISTENSI DI TENGAH REPRESI (Kajian Tentang Jemaat Ahmadiyah Indonesia di lombok , Indonesia)

Penulis

Ngatini

Pembimbing: Zainal Abidin Bagir, Ph.D,


ABSTRACT: "There is no action possible without little acting", said George Elliot as quoted by Scott in his work Domination and the Arts of Resistance (Scott, 1990: 1). I think Elliot's statement fits best to summarize what has been going with Indonesian Ahmadiyya in Lombok, West Nusa Tenggara. Indonesian Ahmadiyya in Lombok is part of Indonesian Ahmadiyya congregation (JAI), an Islamic sect which has been condemned by the Indonesian Ulama Council (MUI) in 1980 and repeated in 2005 as defiance of Islam due to its belief in Mirza Ghulam Ahmad as the promised Messiah. FollOwing the religious decree of MUI issued in 1980 and reissued in 2005 which banned Ahmadiyya's religious activities, there have been numbers of efforts to inhibit Ahmadiyya's teaching from growing and to bring the members of Ahmadiyya back to the "right tracl('. These efforts find their way in so-caned coercive persuasion (Lofland & Skonovd, 1981). In Lombok, the coercive persuasion has many forms ranging from legal laws of local governments banning Ahmadiyya activities, bribery, intimidations, exclusions from social activities, stoning, expulsion, house burnings, robbery, to killing. The coercive persuasion that has been taking place since 1972 leads Indonesian Ahmadiyya congregation in Lombok to experience objective-subjective deprivations (Beith- Hallahmi & Argyle, 1997). Those objective-subjective deprivations are like losing dwelling places, losing jobs, losing family members, losing possessions, undergoing psychological disorder, fleeing from their hometown, doing refugee from one place to another place and finally living in refugee camp for more than 6 years. Still, despite being in the face of miasma, JAI In Lombok, persists being Ahmadis, doing their daily activities as usual and resistance at the same time. Employing sociological approach, this research intends to investigate why certain numbers of lAI in lombok remained to be Ahmadis under such miasma. Furthermore, this research afso aims to explore how some people who remained to be Ahmadis adjust themselves to such coercive and persuasive condition and deal with their objective-subjective deprivations. The data for this research were collected through a series of individual in-depth and group interviews with Ahmadis and non-Ahmadis, participative observation over the Ufe of JAI in Lombok, and studying the literatures on Ahmadiyya issue from January to February 2012. The research shows that there are three kinds of reasons of why certain numbers of people remained to be Ahmadis despite such miasma they face; theological reason, sociological reason, and ethical reason. Meanwhile, to make the impact of coercive persuasion and the objective-subjective deprivation less severe, they do, following Scott, everyday forms of resistance or the infra-politic of subordinate group. Relying on Scott's theory of reSistance, , categorize the resistance of jAr in Lombok into two groups; public resistance and domestic resistance.
INTISARI: Tidak ada satupun sikap yang muncul tanpa ada sedikit unsur akting, kata George Elliot seperti yang dikutip Scott dalam bukunya Domination and the Arts of Resistance (Scott, 1990: 1). Pemyataan elliot tersebut tidaklah berlebihanjika diterapkan untuk memahami kasus yang terjadi pada Jemaat Ahmadiyah Lombok, Nusa Tenggara Barat (NTB). Jemaat Ahmadiyah Lombok merupakan bagian dari Jemaat Ahmadiyah Indonesia (JAI), salah satu aliran dalam Islam yang difatwakan sesat dan menyesatkan oleh Majelis Ulama Indonesia tahun 1980 dan diulangi kembali tahun 2005. Menyusul fatwa sesat tersebut,berbagai usaha untuk mencegah pertumbuhan eksistensi ajaran Ahmadiyah dan mengembalikan anggotanya ke ''jalan yang benar", terus dilakukan dengan jalur persuasi koersif (Lofland & Skonovd,1981). Di daerah Lombok upaya persuasi koersif yang diwujudkan dalam berbagai bentuk dari penerbitan berbagai surat larangan penyebaran ajaran/paham Ahmadiyah oleh Bupati dan Kepala Kejaksaaan negeri; bujukan halus dengan berbagai janji dan ancaman; ejekan; pengucilan dari dunia kerja dan pergaulan sosial; pelemparan batu; pemukulan; pengusiran; pembakaran rumah; penjarahan harta; hingga penghilangan nyawa. Persuasi koersif yang terjadi sejak 1972 hingga 2011 ini mengakibatkan jemaat Ahmadiyah Lombok mengalami objective-subjective deprivation (Beith-Hallahmi & Argyle, 1997) seperti kehilangan tempat tinggal, kehilangan sumber mata pencaharian tetap, kehilangan anggota keluarga, kehilangan harta benda, terusir dari kampung halaman, mengungsi dari satu tempat ke tempat lain selama 6 tahun, menderita gangguan kejiwaan, dan lain sebagainya. Namun, semua usaha persuasi koersif tersebut tidak terlalu membuahkan hasil, terbukti meskipun sudah dilarang dan diberi ancaman dalam berbagai bentuk masih ada jemaat yang memutuskan tetap menjadi Ahmadiyah dan beraktivitas seperti biasa bahkan mencoba melakukan resistensi. Melalui pendekatan sosiologis, penelitian ini bertujuan untuk mengeskplorasi alasan mengapa sejumlah jemaat Ahmadiyah di Lombok memilih untuk tetap menjadi Ahmadiyah di tengah tekanan keras kelompok mayoritas Muslim. Selain itu, penelitian ini juga ditujukan untuk mengetahui bagaimana pola adaptasi jemaat Ahmadiyah Lombok yang bertahan tersebut terhadap situasi yang mereka hadapi. Data dalam penelitian ini didapatkan melalui serangkaian wawancara mendalam dengan jemaat Ahmadiyah dan pihak non-Ahmadiyah; observasi partisipatif terhadap kehidupan jemaat Ahmadiyah; studi literatur terhadap sumber tentang Ahmadiyah dari berbagai sumber; dan mengumpulkan data dari bulan Januari sampai dengan F ebruari tahun 2012. Hasil penelitian ini menunjukan bahwa ada tiga alasan mengapa sejumlah jemaat memutuskan untuk tetap menjadi Ahmadiyah di tengah tekanan keras mayoritas Muslim dan pemerintah, yaitu alasan teologis, alasan sosiologis dan alasan etis. Sementara itu, untuk dapat meminimalisir dampak tekanan dari kelompok mayoritas Muslim yang tidak menghendaki keberadaan mereka, jemaat Ahmadiyah Lombok melakukan resistensi yang penulis kategorikan menjadi dua; resistensi publik dan resistensi domestik. Kedua jenis resistensi ini merupakan jenis resistensi yang disebut oleh James C. Scott sebagai everyday forms ofresistance atau the infrapolitics ofsubordinate group.
Kata kunci persuasive coercion, objective-subjective deprivation, everyday forms ofresistance
Program Studi UGM
No Inventaris 3182-H-2012
Deskripsi 174 p., bibl., ills., 29 cm.
Bahasa Indonesia
Jenis Tesis
Penerbit [Yogyakarta] : Universitas Gadjah Mada, 2013
Lokasi Perpustakaan Pusat UGM

Ahmadiyah Lahore dalam Revivalisme Islam di Indonesia*

Ulumul Qur'an, Vol. X/ No. 1/ Th. ke-25/ 2014, hal. 41-47
Oleh Ahmad Najib Burhani

Gerakan Ahmadiyah Indonesia (GAI) --yang populer disebut Ahmadiyah Lahore-- sesungguhnya telah hadir sejak zaman pergerakan, sezaman dengan organisasi-organisasi keagamaan "klasik" seperti Muhammadiyah, NU, SI. Corak modernitas dan rasionalitas Ahmadiyah Lahore menjadikan organisasi tersebut bisa diterima semua pihak, tidak terkecuali tiga organisasi keagamaan di atas. Bahkan putra tokoh sekaliber KH Ahmad Dahlan, yaitu Erfan Dahlan, sempat dikirim untuk belajar ke Lahore. Kehadiran Ahmadiyah Lahore juga boleh dikatakan menjadi "penyelamat" keislaman bagi tokoh-tokoh pergerakan, seperti Ruslan Abdul Ghani, Cokroaminoto, Soekarno, dan Haji Agus Salim.

*Naskah inimerupakan transkrip dari ceramah Ahmad Najib Burhani pada seminar yang diselenggarakan dalam rangkaian Jalsah Salanah GAI pada Desember 2013. Terima kasih kepada Ali Sodiqin yang telah merekam acara dan Tina Afiatin Yatimin yang telah membantu mentranskripnya ke dalam bentuk naskah.

Wednesday, September 17, 2014

PPIM Seminar on "Batas-batas Kebebasan Beragama di Indonesia: Kajian terhadap Sila Ketuhanan Yang Maha Esa dalam Pancasila"

Presenter in the 16th PPIM Seminar on "Batas-batas Kebebasan Beragama di Indonesia: Kajian terhadap Sila Ketuhanan Yang Maha Esa dalam Pancasila", at Gedung PPIM UIN Jakarta, September 17, 2014.



http://conference.studia.ppim.or.id/index.php/ppim-seminar/seri-ke-16