The Jakarta Post:Cosmopolitan tolerance is now at a crossroad, as seen in the violent acts against minority groups represented exclusively by Ahmadiyah.
The public then may ask: Why has violence frequently been targeted at the Ahmadis in a collective level? Why do the Ahmadis tend to be publicly perceived as “illegal” in Indonesia recently? And why is cosmopolitan tolerance now absent from popular responses, particularly to Ahmadiyah?
Such questions become stronger and critical when associated with the fact that Ahmadiyah entered
Indonesia in 1925, long before its independence.
Therefore, following such public questions, an intriguing question may be asked: Is it true that attacks against the Ahmadis were triggered by factors of purely theological beliefs, particularly concerning the position of Prophet Muhammad? If so, why didn’t violence occur in the past on a massive scale?
Such public questions most likely will never stay in the minds of the people. The reason is so simple. Attacks against the Ahmadis have repeated every year, the latest targeting Ahmadiyah mosque, Baitul Rahim, in Tasikmalaya, West Java, on April 20. The incident seemed to present strong and hard evidence of the long-lasting hostility against the Ahmadis in Indonesia.
Indeed, opposition to Ahmadiyah and the Ahmadis is not a novelty. During the 1920s and 1930s in Indonesia, opposition was already there. History records that HOS Tjokroaminoto, as an intelligent and influential figure in Islamic history of Indonesia in the first half of the 20th century, had translated in 1928 the monumental work of the Lahore Ahmadiyah leader, Abdullah Yusuf Ali. The work is an exegetical commentary titled The Holy Qur’an: Arabic Text, Translation and Commentary.
When Tojokroaminoto wanted to publish his translated work, opposition was brought about by a number of Islamic groups, especially the Muhammadiyah. The strong opposition was reportedly triggered by differences in theology. Read more
There is no trace of the unpublished Quran translation described in this article. However history establishes that Ahmadiyya Muslim Community has been a great contributer to the publication of the Holy Quran and Islamic literature in Indonesian language. Indonesia was introduced to twentieth century mindset by Ahmadi scholars and the Quranic translation that the President Sukarno studied was an Ahmadiyya translation.
HISTORY OF AHMADIYYAHT IN INDONESIA:
In a sermon, Hadhrat Mirza Msroor Ahmad, the Head of the worldwide Ahmadiyya Community described the history of Ahmadiyyat in Indonesia as follows:
…………… The introduction of Ahmadiyyat in Indonesia happened in a wondrous way. The nation had the honour that four people went to Qadian in person to accept Ahmadiyyat rather than an Ahmadi missionary going to Indonesia with the message. It was in 1923 that 4 young Indonesian men came to India for religious education and found their way to Qadian. These were: Maulwi Abu Bakr Ayub sahib, Maulwi Ahmad Nur-ud-din sahib, Maulwi Zani Halaan sahib and Haji Mahmood sahib. On their request, Hadhrat Khalifatul Masih II (may Allah be pleased with him) arranged for their religious education during which the reality of Ahmadiyyat unfolded on them and they accepted it. They spread the light of this message to their country via letters. When Hadhrat Khalifatul Masih II (may Allah be pleased with him) returned from his European visit of 1924, these students requested that attention was also given to the eastern isles, either by a personal visit by Hadhrat Khalifatul Masih II (may Allah be pleased with him) or by sending a representative. It was in 1925 that Hadhrat Maulwi Rahmat Ali sahib arrived at Sumatra in an alien culture. However, his resolve overcame all the barriers. He learnt the language and began Tabligh and soon started discussion and debate with ulema (religious scholars). He established the first Jama’at within a few months when 8 people took bai’at. Soon the ulema gave a fatwa against reading Ahmadiyya literature and listening to Ahmadi lectures. When the Jama’at increased in numbers, its boycott ensued and the press also started writing against it. At one point a crowd of 3000 people gathered in front of Maulwi sahib’s home and shouted slogans and were abusive. Later, Haji Mahmood sahib also came to Indonesia. Although the mullah initially tried that he renounced his belief, he soon recovered. On this the ulema tried to deport Maulwi Rahmat Ali sahib but the authorities declined to get involved in religious matters. In December 1927 our missionary excelled in a high profile debate whereas the opponents failed. This paved the way for further Tabligh and the third Jama’at in Indonesia was formed. In 1930 Muhammad Sadiq sahib was also sent to Indonesia. Just as Ahmadiyyat gained popularity, animosity against it also grew. In the early days 3 Jama’ats faced many difficult trials. They were stopped from offering Salat and were forced to, God forbid, call the Promised Messiah (on whom be peace) a liar or face expulsion from the area. Maulwi Abu Abkr Ayub sahib returned from Qadian. Restrictions were placed on him during Tabligh. He was made to appear before a chief district officer who inundated him with questions which he replied to most eloquently. This had a very positive effect on the officer who discharged Maulwi sahib with honour.
During the independence movement for Indonesia Hadhrat Khalifatul Masih II (may Allah be pleased with him) fervently announced that Muslims should support the Indonesian Muslims in their independence movement and all the Ahmadiyya missions around the world were asked to support the movement. After Sukarno declared independence, according to the pronouncement of Hadhrat Khalifatul Masih II (may Allah be pleased with him) the Ahmadi missionaries and other Ahmadis fully participated in the movement. Syed Shah Muhammad sahib met with Sukarno and expressed his eagerness to take part in the independence movement. He was given the task of reading Urdu news on the radio. Abdul Wahid sahib and Malik Aziz sahib also read Urdu news for a while. Such was the enthusiasm of Syed Shah sahib that a former minister said he accepted him as a member of the nation. His services were acknowledged and he was awarded on an official level with high praise. In addition to these services, Ahmadis also gave their lives in the independence movement of Indonesia.
Yet, the ulema and the extremists continued their persecution. Hudhur mentioned some past Indonesian Ahmadi martyrs.
Read more:
#631 : October 8, 2008
Reply
Muzaffar Mansoor
AHMADIS ARE EQUAL CITIZENS OF PAKISTAN, NOT ALIENS WHO HAVE BEEN SUBJECTED TO CONSISTENT ILL TREATMENT FOR THE LAST 34 YEARS DUE TO PPP MADE LAWS, DESERVE OPEN APPOLOGY FROM THE PPP
Muzaffar Mansoor Solicitor of the Supreme Court of England and Wales
One of the blunders of the PPP government was to declare Ahmadis non-Muslims through in-camera National Assembly sessions in 1974 thereby making them 3rd class citizens and in follow up through various amendments in law they were subjected to consistent ill treatment for the last 38 years. They suffer from constitutional persecution and discrimination due to their religious beliefs.
Several Ahmadi citizens have been attacked and killed, their honour was lowered while their properties were burnt, looted and vandalized. The history is repeating itself in Pakistan but is an eye opener for the right thinking only.
The PPP government though claims credit for this matter but truth remains that this was the greatest blunders of the PPP and millions of Ahmadis deserve open apology for this blunder meted out to them.
The history will not forgive the PPP for this blunder. Blunder remains a blunder whatever name one may give to it to claim credit because all right thinking people in Pakistan and abroad call it a blunder of the PPP followed by excesses by General Zia. They should seek forgiveness from God and to Ahmadis I call upon the PPP leaders. They may reject my suggestion and laugh at me. This is my personal view as a human rights lawyer.