Ahmadiyah in Indonesia – A History

Source: https://m.google.com/app/basic/stream/z135dhva2kvmh31qz04cidtwtm2gufswju00k

Ahmadiyah in Indonesia

Sukarno embraced it, Gus Dur and MUI mengharamkannya release him.

A man face down covered in blood. Dying helpless. As yet satisfied, some violent people who stood around a bamboo splinter banged again. Plaque!! A blow on the back of the poor man’s head that ended his life history. Yell echoed takbir, celebrating his death. The scene was visible from a video show the bloody incident in Cikeusik, Pandeglang, Banten (6/2) last and worst at the same time since the last three years.

The presence of Ahmadiyah in Indonesia can not be separated from the role of Sumatra Thawalib three young men, the first modern Islamic schools in Indonesia, who migrated to India. As quoted from the official website of the Ahmadiyya, www.alislam.org , the three young men was Abubakar Ayyub, Ahmad Din and Zaini Dahlan. Their arrival was followed by 20 other youths to join Thawalib Ahmadiyah congregation. In 1925 Rahmat Ali Ahmadi sent to the Dutch East Indies. Officially became the Ahmadiyah religious organization in Padang in 1926. Since then the Ahmadiyah began spreading its influence in Indonesia.

Ahmadiyah won followers among the educated who can quickly receive ajarah Mirza Ghulam Ahmad. However, the inclusion of Ahmadiyah Indonesia to reap the response from some quarters. Debate ensued everywhere. Most other Muslim groups consider Ahmadiyah heretical because it recognizes the prophethood of Mirza Ghulam Ahmad tantamount denying that Muhammad as the last prophet.

Controversy form of Islam is not necessarily lead to violence. Differences of opinion and interpretation was even brought to the table a very intellectual dialogue. On 28-29 September 1933 some Islamic organizations held an open debate to discuss the Ahmadiyah. There are approximately 10 organizations that attended, among others Persatuan Islam (Persis), Nahdlatul Ulama and Al-Irsyad.
The argument that the public interest so meetinghouses Gang Kenari, Salemba was crowded by 1800 people who are enthusiastic. A number of newspapers such renowned Sipatahunan, Sin Po, view and debate covering the Eastern Star. Dr. Pijper, later became experts on Islam, came as representatives of the Dutch government to witness the event.

The debate was attended by Rahmat Ali and Abubakar Ayyub representing Ahmadiyya dealing with Ahmad Hassan, founder Exactly. Ahmad Sarido of Munazarah committee appointed as the moderator. Before the debate started moderator announced regulations to the audience for not cheering, slanderous, hateful shouting and insinuated the speakers, especially from representatives of Ahmadiyya.

Both the first and second nights panelists submit their respective arguments. Ahmad Hassan questioned the prophethood of Mirza Ghulam Ahmad. Meanwhile Rahmat Ali Ayyub and Abubakar also submit arguments to support his contention on Ahmadiyah. The event on the second night flooded with about 2000 people in the audience. Because since the beginning of the moderator had to remind them not to make noise, the debate was ended peacefully. Although the panelists insisted on the establishment, there is no mutually forced to change his opinion and belief respectively.

The existence of Ahmadiyah in Indonesia became widely perbicangan. Even Sukarno was rumored to be followers of Ahmadiyah. According to his testimony, gossip spreader tilted it was the secret service of colonial or PID (Politieke Inlichtingen Dienst) which aims to discredit Sukarno who was then in exile in Ende. To dismiss sassus that, on 25 November 1935 Sukarno wrote an article entitled “Do not Believe That Mirza Ghulam Ahmad is a prophet.”

In his article, Sukarno rejected accusations that he is the Ahmadiyya community. “I am not a member of the Ahmadis. So I set up a branch of Ahmadiyya impossible or become propagandists. Especially for Celebes section! Being a trip to an island that is only a few miles away from Endeh, I can not! In Endeh did I pay more attention than it used religious affairs. Beside me Punja Wetenschappen sociale study, diligent, too, I read religious books. But I have all Islam’s is not bound by any group. Unity of Islam Bandung I got a lot of illumination; especially personnya host A. Hassan is helpful information for me it was. ”

Sukarno hard dismissed the accusation. He prefers referred to as adherents of Islam that is not tied to any one group. Nevertheless Sukarno admire some of the matters contained in the teachings of Ahmadiyah. “Regarding the Ahmadis, although some chapters in them had a vision I refused to believe, yet there has generally they have features which I agree: they have rationalisme, they have a breadth of vision (broadmindedness), they got modernism, they have carefully against the hadith, they have striven Qur’an only once, they had systematische aannemelijk maken van den Islam. Therefore, although there are a few chapters of the Ahmadiyya I do not agree and instead I rejected, for example, they had a ‘pengeramatan’ to Mirza Gulam Ahmad, and a love of British imperialism, yet I feel obliged to thank you for avail-avail and enlightened the I have gained from them had writings rasionel, modern, broadminded and logical. ”

Sukarno put himself in a relatively neutral position on Ahmadiyah. There are some problems in the teachings of Ahmadiyah which he received as a rational science. But there is also that he rejected outright, particularly about “pengeramatan” excessive Mirza Ghulam Ahmad figure. Relations that have developed between Sukarno with Ahmadiyah can be seen from the photograph in which he seemed to talk relaxed with two Ahmadiyah leaders, namely Said Shah Muhammad and Hafiz Quadratullah in Indonesian independence celebrations receptions 5th 1950.

According to Alexander the Great, the author of the Ahmadiyya Movement in Indonesia, three years after the meeting, the Indonesian government issued a decree on ratification of the Ahmadiyah congregation as a religious organization listed in the ministerial decree dated March 13, 1953 No. JA.5 / 23/13 and in the Official Gazette of the Republic of Indonesia No. 22, March 31, 1953. The decree was amended by deed of the changes that have been announced in the Official Gazette No. 3 in 1989; and the Official Gazette No. 65 dated August 15, 1989. The recognition of the existence of Ahmadiyah reinforced Religious Affairs Ministry statement dated March 11, 1968 on the right to life for all religious organizations in Indonesia.

The decision was the government’s recognition of the existence of Ahmadiyah in the Republic of Indonesia. Ratification is at once put Ahmadiyah as an organization that has the right and obligation equivalent to other religious organizations. Ahmadis are entitled to protection from the government at the same time must comply with regulations of the Republic of Indonesia.

Ahmadiyya itself is divided into two streams, Qadian and Lahore. Many opinions that say the flow of Qadian deviate from Islamic teachings. Indonesian Ulema Council (MUI) in the II National Conference which took place in Jakarta since May 26-June 1, 1980 memfatwa that the Ahmadiyah congregation Qadian as a cult. But in the New Order era, despite the declared heretical, had never heard of violence attacking the Ahmadis.

From the Encyclopedia of Islam compiled by Tim Writer IAIN Syarif Hidayatullah, Jakarta chaired by Prof Dr Harun Nasution mentioned that both groups Ahmadiyah was still confidence in Al -Quran and the Sunnah of the Prophet Muhammad. They also mentioned faith in Allah, His angels, His Book, His Messenger, and the final day of his fate. Still from the Encyclopedia of Islam, as quoted from the book of the Ahmadiyya Movement in Indonesia, both categories Ahmadiyya believe that the Prophet Muhammad is Khatamolanbia Anbiya (Prophets cover). “However,” said Harun Nasution and the Drafting Team, “They (Qadian) mentakhsiskan or narrow it means to be a cover of the prophets that brings shari’ah. While the prophets who do not carry the Shari’ah still needed presence in the period after the Prophet Muhammad.Apparently that is the base of endless dispute.

The dispute that interpretation could lead to acts of violence during the Old Order. Perpetrators of violence is none other Darul Islam / Islamic Army of Indonesia that launched an uprising under SM Kartosuwirjo. In the 1950s, some members of the Ahmadiyya were killed. The rebellion was extinguished by the authorities to arrest SM Kartosuwirjo on June 14, 1962. Furthermore, during the Old Order Ahmadiyah relative calm could conduct their activities without interference violence.

In the era of Gus Dur government Ahmadiyah congregation is getting momentum freedom. President of the famous democratic and respects the diversity of the open tap of freedom of expression and practice her faith without feeling fear of violence. A number of scientific activities that discuss Ahmadiyah were organized on campuses, as has been held on July 24, 2000 at the University of Gadjah Mada, Yogyakarta.

In the last days of this Ahmadiyah experienced the terror of violence. The death toll fell. Some groups dictates that Ahmadiyah be disbanded. It’s good the government is now learning of history in the era of Sukarno who had to choose between two options: let the DI / TII rebellion to then replace the ideology of Pancasila or stop their resistance so that all religious people have a right to live as equals with other peoples, both minority and majority ,


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