Between Muhammadiyah and Ahmadiyah: Tracing Erfan Dahlan’s Religious Identity

Prepared for the 2nd InternationalSymposium on Religious Literature & Heritage on “Cultivating Religious Culture for Nationalism”, Bogor, 18-21 July 2017

Between Muhammadiyah and Ahmadiyah: Tracing Erfan Dahlan’s Religious Identity

Ahmad Najib Burhani

Senior Researcher at the Indonesian Institute of Sciences (LIPI), Jakarta and Visiting Fellow at ISEAS – Yusof Ishak Institute, Singapore

Abstract

The religious identity of Erfan Dahlan, a son of Ahmad Dahlan (the founder of Muhammadiyah), has been a subject of controversy in Indonesian Muslim communities. The fact that he did not return to Indonesia and preferred to live in Thailand after he completed his study at Ahmadiyya College in Lahore, British India, further raises curiosity over his religious affiliation, whether he was still a member of Muhammadiyah or had converted and became an Ahmadiyah missionary. By studying old Indonesian magazines and reports on Erfan Dahlan published by both Muhammadiyah and Ahmadiyah, this article, firstly, intends to reveal Erfan Dahlan’s religious-organizational status. Secondly, it aims to study the reasons of his decision of staying in Thailand and not returning to his family in Yogyakarta and even hiding his Indonesian family ties to his children. Thirdly, it will discuss the reunion of Ahmad Dahlan’s family in Thailand and Indonesia in 2013 after decades of separation.

Keywords: Erfan Dahlan, Muhammadiyah, Ahmadiyah, Thailand, Islamic revivalism, mission.

http://lektur.kemenag.go.id/islage-2/

Blasphemy, the Fate of Ahmadiyya in Lombok and a Critique of Religious Discourse

Dr. Masnun, M.Ag. Universitas Islam Negeri Mataram

Abstract
Though Indonesia has claimed a principle of Bhinneka Tunggal Ika ("different but one"), in reality the country has faced fragmentation over the differences in its society, with its people blaspheming and killing each other. Ironically, the inter-religious conflict which has occurred is no longer between practitioners of different religions, but between practitioners of the same religions. This article is based on observational research conducted by the writer during his time in an area which has faced relatively intense violence: Lombok. Observations indicate that several types of violence are occurring in this area, namely cultural violence, social violence, gender violence, and violence in the name of religion. This last type of violence has been particularly dominant in Lombok, which is popularly known as "the island of a thousand mosques". One form of violence in the name of religion is violence against the area's Ahmadiyya population. One may ask, then, why is violence still used and considered a superior approach to problem solving than non-violence? Why are people trapped in the logic of difference and forget that different peoples have meeting points? How can these differences be dealt with so that they do not become self-destructive forces? Keywords: Blasphemy, Ahmadiyya, Sasak, Religious

file:///C:/Users/resanb/Downloads/10017-38886-1-PB.pdf

Pluralitas dan Minoritas dalam Dinamika Kebangsaan

Seminar nasional " Pluralitas dan Minoritas dalam Konteks Kebangsaan " yang di narasumberi oleh Dr. Ahmad Najib Burhani di LIPI Jakarta Selatan.

tiga dampak sering mencul pengaruh globalisasi:
1. ISIS yang menghilangkan batas-batas negara
2. Radical resistent
3. Commodified religiosity, halal food, fashion, tourisme, housing, moving, etc.

Internationl Peace Symposium

International Peace Symposium 2015 In UIN Syarif Hidayatullah Jakarta

Ahmadiyah Lahore & Revivalisme Islam di Indonesia

Peneliti LIPI, Dr. Ahmad Najib Burhani, Ph.D, sedang memperesentasikan hasil penelitiannya di hadapan warga GAI, dalam acara Jalsah Salanah (Pengajian Tahunan) GAI, Desember 2013.
Antara lain beliau menyampaikan tentang peran dan kontribusi Ahmadiyah Lahore di Indonesia pada era pra dan pasca kemerdekaan.

How Heresy Makes Orthodoxy: The Sedimentation of Sunnism in the Ahmadi Cases of South Africa

• Author: Ali Qadir¹
• Source: Sociology of Islam, Volume 4, Issue 4, pages 345 – 367Publication Year : 2016
• DOI: 10.1163/22131418-00404001
• ISSN: 2213-140X E-ISSN: 2213-1418
• Document Type: Research Article
• Subjects: Middle East and Islamic Studies
• Keywords: religious conflict; heresy; qualitative analysis; Sunni orthodoxy;Ahmadiyya; South Africa

Abstract

This article explores the on-going construction, or “sedimentation,” of Sunni orthodoxy by paying attention to the boundary role of “insider-Others.” To highlight how boundary positions of heretical communities shape the category of orthodox Islam, this paper focuses on the social processes excluding the “heretical” Ahmadiyya Muslim Community in South Africa. The paper undertakes a qualitative analysis of two Supreme Court cases involving Ahmadis and the Muslim Judicial Council of South Africa, local representatives of orthodox Sunnism. These two cases stand out in a contentious history that has led to extreme ostracism of Ahmadis by Sunni Muslims in the country. The analysis identifies three features of Sunni orthodoxy that crystallized in the process of conflict with the Ahmadiyya: alienation, transnationalism, and Archimedean moral authority. These features help make sense of social processes marginalizing Ahmadis around the world, and offer new insights into construction of global Sunni orthodoxy.

Affiliations: 1: University of Tampere, Finland, Ali.Qadir@staff.uta.fi

http://booksandjournals.brillonline.com/content/journals/10.1163/22131418-00404001

Underlying argument of restriction of religious freedom

“By stopping or restricting the activities of religious minorities, we can prevent casualties. By compromising their religious freedom, we can create harmony. By displacing Shi’i community from Sampang, we can develop harmonious-homogenious Sampang again ”

Gubernur Jabar: Ahmadiyah Hilang, Masalah Pun Hilang
Selasa, 7 Mei 2013 | 13:54 WIB

Bandung, KOMPAS.com — Gubernur Jawa Barat Ahmad Heryawan menilai, kekerasan berujung perusakan pada saat penyerangan jemaah Ahmadiyah di Kampung Babakan Sindang, Desa Cipakat, Kecamatan Singaparna, dan di Kampung Wanasigra, Desa Tenjowaringin, Kecamatan Salawu, Kabupaten Tasikmalaya, minggu lalu, tidak perlu terjadi jika ajaran Ahmadiyah hilang.

"Tentu kita ingin kerukunan hidup beragama berlangsung baik. Ahmadiyah ini ada sisi melanggar dan pelanggaran, sebenarnya ada pada penyebaran ajaran agama yang bertentangan. Kalau ini hilang maka tidak ada masalah," kata Ahmad Heryawan saat ditemui di Pusat Dakwah Islam (Pusdai) Jalan Surapati, Kota Bandung, Selasa (7/5/2013). 

Kendati demikian, Aher, sapaan akrabnya, juga tidak membenarkan adanya tindak kekerasan berujung perusakan seperti yang terjadi di Kabupaten Tasikmalaya Minggu lalu. "Saya serahkan kepada Kepolisian untuk menyelesaikannya," tegas Aher.

Sebelumnya Aher menegaskan, Peraturan Gubernur Jabar Nomor 12 Tahun 2011 tentang Kegiatan Ahmadiyah, hanya mengatur soal penyebaran ajaran dan bukan melarang pelaksanaan ibadah. "Pergub itu hanya mengatur penyebaran pokok-pokok ajaran agama Islam yang bertentangan, dan tidak melarang untuk menjalankan ibadah," kata Aher.

"MUI sudah berfatwa melalui SKB 3 Menteri mengenai penyebaran pokok-pokok agama Islam yang bertentangan. Tapi tidak boleh dengan kekerasan. Penyebaran agamanya salah, tapi kekerasan yang terjadi di Tasikmalaya tentu salah," tuturnya lagi. 

Lebih lanjut Aher menambahkan, untuk mengembalikan para kelompok Ahmadiyah ke ajaran Islam yang sebenarnya bukan dengan cara kekerasan. "Harus dengan cara yang benar, tidak boleh dengan kekerasan," katanya.

Penulis	: Kontributor Bandung, Putra Prima Perdana
Editor	: Glori K. Wadrianto

http://regional.kompas.com/read/2013/05/07/13543759/Gubernur.Jabar.Ahmadiyah.Hilang.Masalah.Pun.Hilang?utm_source=WP&utm_medium=box&utm_campaign=Ktswp