29 May 2026
David Akbar H. Rafsanjani
The period from 2025 to 2026 marks a significant milestone in the history of the Ahmadiyya Community in Indonesia, as it commemorates a century of its presence in the country. Since its arrival in Indonesia in 1925, the Ahmadiyya Muslim community has undergone a long journey, transforming from a religious entity into an integral and inseparable part of Indonesia’s sociological dynamics and history. This hundred-year journey is not merely a chronological record, but a process of resilience. This centennial moment, therefore, serves not only as a commemoration of history but also as an important opportunity to reflect on the future of interfaith relations, national identity, and humanitarian solidarity in Indonesia.
In collaboration with the Indonesian Consortium for Religious Studies (ICRS) and Gusdurian, the Indonesian Ahmadiyya Community (JAI) is hosting a talk show and book discussion seminar titled “A Hundred Years Together: Building Resilience, Strengthening National Identity and Humanitarian Solidarity.” This event presents various perspectives for revisiting interfaith relations, tolerance, and humanity in Indonesia today.
This talk show addressed three main issues with panelists from various academic fields and with experience in advocacy.
First, “Gender Dimensions in Ahmadiyya,” which examined how policies and social norms affect women from religious minority groups and discussed necessary changes. This session was led by Prof. Alimatul Qibtiyah.
Second, The Political History of Ahmadiyah, which discusses the contributions, tensions, and identity negotiations of the Ahmadiyah group, while revisiting the landscape of tolerance from a human rights perspective. This session was presented by Dr. Zainal Abidin Bagir.
Third, “Ahmadiyah as an Inspiration for the Struggle of Minority Groups,” which examines how the Ahmadiyah community responds to injustice as a minority group, serving as a benchmark for supporting the Tunggal Rasa faith community. This session was presented by Rev. Yunarso Rusandono.
Ahmadiyya and the Dynamics of Its Century Journey
Since its arrival, the Ahmadiyya has experienced diverse dynamics, ranging from being labeled as heretical to being accepted by representatives of the Indonesian government. One significant moment occurred in the early 2000s during the 75th anniversary of the Ahmadiyya Muslim Community, when the fourth Ahmadiyya leader, Hazrat Mirza Tahir Ahmad, visited Indonesia and was received by President Abdurrahman Wahid and the head of the People’s Consultative Assembly of the Republic of Indonesia (MPR), Amien Rais.
The years after, in 2005, the Indonesian Ahmadiyya Community faced an increasingly difficult situation following the issuance of a fatwa (religious decree) labeling them as heretics by the Indonesian Ulema Council (MUI). This fatwa sparked widespread unrest across the nation, including the destruction and burning of mosques and homes belonging to Ahmadiyya members, as well as various acts of violence that even resulted in fatalities among the Ahmadiyya community.
In response to the MUI’s fatwa declaring them heretical, the JAI questioned the basis for the fatwa. According to the community, the basis for the fatwa stems from 9 books, the specific titles of which have not yet been confirmed. It is stated in these books that the Tadzkirah is the holy book of the Ahmadiyya, not the Quran. According to the national leader of the Ahmadiyya, this book is neither a holy scripture nor a theological reference for the Ahmadiyya. The Quran is their holy scripture and guide to life, which must be read and studied daily, just like for other Muslims. In addition to the factors in the MUI fatwa that lead to acts of persecution, during political election cycles, the pattern of persecution against the Ahmadiyya is usually repeated.
Although there are many dynamics regarding the Ahmadiyya’s position in society, as part of a religious organization in Indonesia, they emphasize that the Ahmadiyya is a purely religious organization with no specific agenda, such as seeking to change the state’s foundation or overthrow the legitimate government. The Ahmadiyya will fully comply with the legitimate government leadership. Furthermore, they are even prohibited from making negative comments on social media regarding the legitimate government.
The Gender Dimension in Ahmadiyya
Gender issues within religious organizations are crucial, as they relate to justice, human dignity, and power dynamics within the organization. Women often play a significant role in the life of religious communities, yet they do not always receive equal opportunities in leadership or decision-making.
As a religious community, the Ahmadiyya places significant emphasis on the role of women in organizational and community activities, particularly in relation to gender issues and women’s participation in public life. According to observations shared by Prof. Alimatul Qibtiyah during the Jalsa Salana event, which was held in 2024 in the UK, the leadership of the Ahmadiyya community actively involved women in various aspects of the event, including organizational committees and public discussions. Women were not only assigned supportive roles behind the scenes, but were also given space to contribute intellectually and publicly as speakers and participants in important discussions.
Based on her observations at the event, as well as her broader engagement with other Ahmadiyya activities, Prof. Qibtiyah noted that the community views women as a central pillar of family and social life while simultaneously encouraging their active participation in education, organizational work, and broader social development. This approach reflects an understanding that women’s contributions extend beyond domestic responsibilities and are also essential in shaping community resilience and social progress.
Furthermore, she observed that the Ahmadiyya approach to gender issues seeks to balance religious values with women’s empowerment and participation in the public sphere. Although the community still emphasizes the importance of family roles, women are also encouraged to pursue intellectual growth, leadership experiences, and involvement in various social sectors. For this reason, Prof. Qibtiyah concluded that the Ahmadiyya perspective on gender issues can be understood as relatively moderate and progressive within the broader landscape of religious organizations.
The Politics of Ahmadiyya in Indonesia
The political relationship between Indonesia and Ahmadiyya demonstrates that religious issues are closely tied to the dynamics of state power and policy. The shifts in the national political landscape have influenced how the state and society view Ahmadiyya. Based on the book mentioned in the previous section, according to Dr. Zainal Abidin Bagir, the political history of Ahmadiyya can be viewed through three main phases.
The first phase was the Theological Phase of 1925. This phase was marked by extensive intellectual debates with other Muslim groups.
The second phase was the Politicization Phase from 1965 to 1998. During this phase, particularly in 1965, Sukarno issued a presidential decree regarding the prevention of religious abuse and blasphemy.
Dr. Bagir emphasized that this presidential decree was not aimed at the Ahmadiyya at all. However, the regulations established that year were, decades later, used for entirely different purposes. According to Bagir, the issuance of the 1965 Presidential Decree was due to the political rivalry between Muslim groups and the Indonesian Communist Party (PKI).
The third phase was 1998–present. In the book, this phase has no specific title. Dr. Bagir suggests that if a name were to be given, it would be “judicialization.” In this phase, the Ahmadiyya community was targeted using legal mechanisms. While many conflicts occurred during this phase, they were primarily social issues. In later years, specifically in 2005, an initiative to criminalize the group took place.
Before explaining in detail what happened in 2005 and how it relates to the Ahmadiyya, Bagir introduces the political history of the Ahmadiyya by citing Jeremy Menchik’s book, ‘’Islamic Democracy.” One chapter of the book specifically examines the extent of tolerance in Indonesia. According to Bagir, the book states that tolerance in Indonesia is contextual.
In this context, Menchik questions why the Ahmadiyya are consistently discriminated against despite posing no potential threat to Indonesia. He argues that discrimination against the Ahmadiyya does not stem from political changes following Indonesia’s reform era, but rather from a long-standing historical legacy. Menchik analyzes this phenomenon through the lens of “godly nationalism.” Godly nationalism is a paradigm that can exhibit tolerance toward groups with differing theological views while simultaneously displaying intolerance toward groups sharing theological similarities.
Jeremy Menchik views this phenomenon further through the concept of “productive intolerance,” a form of intolerance that actually plays a role in producing and shaping nationalism. According to him, this paradigm is used to define who is considered part of “Indonesia” through two mechanisms simultaneously: tolerance and exclusion. In this context, national identity is constructed not only through the practice of inclusion toward certain groups but also through the exclusion or restriction of other groups. Thus, the process of presenting oneself as “Indonesian” occurs through the simultaneous dynamics of inclusion and exclusion.
In 2005, according to Bagir, the MUI began to distance itself politically from the government and emphasised that it represented the Muslim community in Indonesia. A key moment in 2005 was when Susilo Bambang Yudhoyono (SBY), who had been president for just one year, attended the MUI’s national conference. SBY stated that he would follow the MUI’s fatwas. Unfortunately, one of the MUI’s fatwas declared the Ahmadiyya sect heretical, urging the government to ban it and warning the public to be cautious regarding the Ahmadiyya.
According to Zainal Abidin Bagir, one of the positive developments following 2005 was the emergence of clearer advocacy regarding freedom of religion and belief (FoRB) based on the principles of human rights, and in accordance with the 1945 Constitution as well as international legal instruments. The year 2005 marked a significant turning point in the dynamics of the Ahmadiyya Community’s life in Indonesia. From that period until now, the Ahmadiyya’s partnerships and advocacy efforts have grown stronger through the framework of freedom of religion and belief. In this process, the Ahmadiyya, who were initially positioned as victims of discrimination, have gradually transformed into survivors and have even come to play a role as defenders of other groups experiencing discrimination and human rights violations.
Ahmadiyya as a Source of Inspiration for Minority Communities
Yunarso Rusandono’s encounter with the Ahmadiyya community took place during an event organized by the Communion of Churches in Indonesia. At that time, a young Ahmadiyya woman shared how she had to hide her identity as an Ahmadiyya within society. As a Christian minister and pastor, Rev. Rusandono views the Ahmadiyya as one of the religious groups most consistently committed to advocating for a peaceful jihad. He noted that the Ahmadiyya emphasize the value of love and compassion, respect local wisdom, and continue to fight for their rights without resorting to hatred.
These values later became an inspiration for the Tunggal Roso community in Jepara, Central Java. According to Rev. Rusandono, as a Kejawen-practicing community, Tunggal Roso has learned from the Ahmadiyya how to survive and fight for their rights amidst social and religious pressures. Just like the Ahmadiyya, the Tunggal Roso community also frequently faces social structures and groups that feel they have the moral right to define the boundaries of religious practice.
For the Tunggal Roso community, the Ahmadiyya movement serves as an example of the struggle for freedom of belief and the pursuit of mystical union or spiritual connection with God. They believe that while humans live with the awareness that they are God’s creations, the value of spirituality is often overshadowed by organizational interests and formal religious identities. For this reason, the Tunggal Roso community continues to learn and seek the meaning of divinity through deeper spiritual experiences. Through this shared experience of marginalization and spiritual resilience, the Ahmadiyya and Tunggal Roso communities demonstrate how faith can become a source of solidarity, dignity, and peaceful resistance amid social exclusion.
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Categories: Ahmadis, Ahmadiyyat: True Islam, Asia, Indonesia