Thursday, August 7, 2014

Erfaan A. Dahlan ke Thailand sebagai Moeballigh Islam dari Gerakan Ahmadijah Lahore

Sumber: (Pandji Poestaka, No. 84, Tahoen VIII, 21 October 1930, hlm. 1340).

"Toean Erfaan A. Dahlan ke Siam. Dari Poerwokerto orang menoelis: Pada tanggal 15 Oct. jl. T. Erfaan A. Dahlan, pembangoen pergerakan Moehamadijjah Indonesia telah berangkat dari Djokja dalam perdjalanannja ke Siam. Tg. 18 Oct. Beliau berangkat dari Tg. Priok. Berangkatnja t. Erfaan A. Dahlan ke Siam itoe ialah sebagai Moeballigh Islam dari Gerakan Ahmadijah Lahore, jang bermaksoed akan mengembangkan ke-Islaman dan persaudaraan internasional di Siam. Beliau ialah poetera Indonesia jang pertama kali jang berangkat mengembangkaan persaudaraan Islam kenegeri Asing. Beliau telah tammat peladjarannja disekolah Ishaat Islam College Lahore, jaïtoe salah satoenja sekolah Ahmadijjah disana dengan peladjaran Theology (Islam, Kristen, Hindoe dan Boedha) dan mengetahoei bahasa Inggeris, ‘Arab, Parsi, Urdu dan Sanskrit. Toean Erfaan telah 6 boelan ada di Hindia oentoek bertemoe dengan sanak-saudaranja.”


Courtasy of Dr. Suryadi Sunuri of Leiden University.

Response to this news from Erfaan Dahlan's son (Dr. Winai Dahlan of Chulalongkorn University):

"My father was sent by Muhammadiyyah to Lahore in 1924. He finished his study around the year of 1930 and went directly to Pattani of Siam (Thailand). When my aunt (Aisah) and her daughter (Mizaroh) visited Bangkok around the year 1961 (or 1962), she told us that it was the first time she met her younger brother (Erfaan). Since 1924, he'd never been back to Indonesia. This was confirmed by my father. I don't understand that news but please learn that Ahmaddiyyah had tried to take advantage of my father and with his intelligence he knew it. Studying with Ahmaddiyyah school in Lahore was not false of Erfaan. He was the great man and behaved as a gift for us all in Thailand and he was not Ahmadis."

Personal correspondence on 17 January 2015

Saturday, August 2, 2014

Treating minorities with fatwas: a study of the Ahmadiyya community in Indonesia

Contemporary Islam, Volume 8, Issue 3 , pp 285-301 DOI: 10.1007/s11562-013-0278-3

Author: Ahmad Najib Burhani
Author Affiliation: Indonesian Institute of Sciences (LIPI), Jakarta, Indonesia

Abstract

The term “minority religious community” in the Muslim country of Indonesia refers not only to those embracing religions other than Islam, but also to minority groups like the Ahmadiyya. Recently, the treatment of Ahmadis has been worse than the treatment of non-Muslims. This article, therefore, intends to study the status of ‘deviant’ groups under Islamic law and the treatment of them in Muslim society. Specifically, this article addresses the following questions: How did ulama in the past define and treat minority groups? How do contemporary Sunni ulama define and treat the Ahmadiyya? What is the status of this group under Islamic law? Are they apostates, heretics, or unbelievers? And what are the legal consequences of these charges? To answer these questions, this article employs two methods. First, for theoretical treatment of minority groups in the past, this article focuses its analysis on al-Ghazāli’s Fayṣal al-tafriqa and Faḍāiḥ al-bāṭiniyya. Second, following a discussion of classical Islam, the article moves to contemporary time by analyzing fatwas against the Ahmadiyya from five institutions: the Rābiṭa al-‘Ᾱlam al-Islāmī, Majelis Ulama Indonesia (MUI), Muhammadiyah, Council of the Islamic Fiqh Academy of the Organization of Islamic Cooperation (OIC), and Nahdlatul Ulama (NU). This article argues that, first, fatwas against the Ahmadiyya issued by these institutions were intended as a device to sustain orthodoxy of umma and, second, orthopraxy or devoutness in observing religious rituals, as practiced by the Ahmadis, does not exempt them from the charge of apostasy because theologically they are believed to deviate from orthodox beliefs.

Keywords: Ahmadiyya, Orthodoxy-orthopraxy, Apostasy, Religious minority, Fatwa, Ideological persuasion

http://link.springer.com/article/10.1007%2Fs11562-013-0278-3