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Sunday, January 29, 2012
Ahmadiyah dan Bahaya Plagiator Agama Hidayatullah.com, Kamis, 07
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ORCID ID orcid.org/0000-0002-0333-8344
April 2011
Academic Sources Oleh: Dr. M. Abdurrahman, MA
Ahmad Najib Burhani's Works & Activities on Ahmadiyya Book (English)
HIRUK PIKUK pemberitaan
Book (Indonesian)
yang selama ini ikut
Book Chapter
meramaikan dunia para pebisnis media dan pembela akidah. Kasus ini, tak urung
Journal Article MA & PhD Thesis
menjadikan perilaku umat atau bangsa Indonesia yang selama ini terkenal santun dan memiliki kepedulian tolong menolong identik suka melakukan "perlawanan". Namun umumnya, pertengakaran, konflik, dan peperangn dari dahulu sampai sekarang pun
Labels
karena berkaitan dengan hak-hak seseorang yang diganggu, harta, tahta, material,
Anti-Ahmadiyya (1)
spiritual, malahan "cinta dan wanita" yang sebenarnya "sepele".
Apostasy (16) Blasphemy Law (3)
Suatu istilah yang berkaitan dengan mengganggu hak orang lain yang akrab dan dekat ditelinga kita ialah, istilah penghinaan, cemooh, pencemaran nama baik yang berkaitan, baik fisik maupun non-fisik, seperti istilah ghasab, pencurian termasuk plagiat dan lainlain yang berkaitan dengan penguasaan hak kekayaan material dan intelektual tanpa
Book Review (3) Caliphate (1) Candah (2)
dasar. Jangankan urusan "keyakinan" yang selama ini terjadi, urusan-usrusan keduniaan
Children (2)
yang berkaitan dengan nama lembaga, businis, bahkan pada nama seseorang yang amat
Cikeusik (30)
sederhana pun bila ada yang menyamainya akan menjadi biang konflik.
Cisalada (1)
Dalam mata uang Indonesia rupiah, misalnya dahulu ada peringatan tertulias pada uang dengan ancaman pidana bagi yang memalsukannya. Karena itulah banyak perusahaan
Fatwa - Decree (57) GAI vs JAI (9) History (52)
memasang himbaun yang berbunyi, "Awas barang tiruan!".
Journal Article (24) Di Surabaya ada seorang Doktor dicabut gelarnya karena pada disertasinya ada pengambilan tulisan dari orang lain yang tidak disebut sumbernya. Di Bandung ada suatu universitas memecat dan mencabut gelar guru besarnya karena yang bersangkutan menjiplak tulisan orang lain dan tidak ada foot note-nya.Dalam karya ilmiah saja seseorang harus mendapatkan kode ISBN sebagai tanda hak cipta.
Manis Lor (8) NTB (25) Op-ed (89) Operasi Sajadah (1) Orthodoxy-Heterodoxy (27)
Dalam karya-karya Timur Tengah ada ungkapan, “Jami’ul huquq mahfuzhah”, semua hakhak dilindungi. HAK CIPTA ini tidak boleh diganggu oleh siapapun, baik nama maupun substansi, malahan ada lembaga yang disebut HAKI.
Parung-Bogor (10) Persecution (75) Prophethood (13)
Namun rupanya, masalah PALSU dan ASLI tak hanya terjadi pada barang dagangan atau
Religious Freedom (50)
produk. Dalam agama juga ada. Dalam kasus Ahmadiyah dengan umat Islam Indonesia,
Ritual-Traditon (17)
termasuk terkait antara yang ASLI dan yang PALSU.
Solution (16) Stigmatization (8)
Hukuman bagi Plagiator Di Negara mana pun plagiat atau pembajakan apapun namanya, termasuk karya ilmiyah dilarang dan akan dikenai sanksi hukum. Setiap pengambilan karya ilmiah di Indonesia,
Sufism (2) Thesis (9)
misalnya akan dihukum dengan peraturan perundang-undangan, yaitu UU nomor 19 tahun
Vigilante Group (13)
tahun 2002 tetang Hak Cipta dengan pidana masing-masing paling singkat 1 (satu) bulan
woman (3)
dan/atau denda paling banyak Rp. 5.000.000.000 (lima milyar rupiah). Untuk masalah agama, Indonesia sudah menetapkan beberapa peraturan perundangan
Blog Archive
undangan yang berkaitan dengan penodaan terhadap agama, seperti UU PNPS no 1
2018 (3)
tahun 1965 tentang Pencegahan Penyalahgunaan dan/atau Penodaan Agama yang ditetapkan dan diundangkan di Jakarta pada tanggal 27 Janauari 1965, kemudian
2017 (17)
dimasukkan dalam Lembaran Negara Republik Indonesia tahun 1965 Nomor 3. Isinya
2016 (12)
pada Pasal 1, “Setiap orang dilarang dengan sengaja di muka umum menceritakan,
2015 (22)
menganjurkan atau mengusahakan dukungan umum,untuk melakukan penafsitran tentang suatu agama yang dianut di Indonesia atau melakukan kegiatan-kegiatan
2014 (28)
keagamaan yang menyerupai kegiatan-kegiatan keagamaan dari agama itu, penafsiran
2013 (41)
dan kegiatan mana menyimpang dari pokok-pokok ajaran agama itu”.
t 2012 (86) December (18)
Kemudian, dalam KUH Pidana secara eksplisit berbunyi, “Pasal 56 a. “Dipidana dengan Pidana Penjara selama-lamanya lima tahun barangsiapa dengan senagaja di muka umum mengeluarkan perasaan atau melakukan perbuatan, a. yang pokoknya bersifat
November (3) October (8)
permusuhan. Penyalahgunaan atau penodaan terhadap suatu agama di Indonesia. Atas
September (4)
dasar itu, maka MUI telah mengeluarkan Fatwa bahwa ajaran Ahmadiyah Qodiyan sesat
August (8)
menyesatkan dan di luar Islam. Surat edaran Dirjen Bimas Islam dan Urusan Haji nomor D/BA.01/3099/84 tanggal 20 September 1984.
July (4) June (5)
Dalam kasus Ahmadiyah ini, Mirza Ghulam Ahmad termasuk plagiator di dunia dalam bidang keagamaan, baik gelar yang dimiliki maupun kitab suci-nya. Dalam gelar dia mengaku Nabi, Rasul, Isa al-Masih, Mujaddid, al-Mahdi, seperti tertulis dalam karya-
May (6) April (5)
karyanya. Syeikh Manzhur Ahmad Chinioti dari Pakistan dalam karyanya, Keyakinan al-
March (5)
Qadhiyani terbitan LPPI - 2002 (a-Qadiyani wa Mu'taqidatuh- judul asli,), yang di antara
February (12)
kutipan keyakinannya mengatakan;
t January (8) Ahmadiyah dan Bahaya Plagiator Agama
Pertama, mengaku mujaddid, al-mahdi, al-Masih, Nabi, dan Rasul. "Rahim Allah mengeluarkan cahaya langit, Akulah cahaya itu, al-Mujaddid yang dapat perintah, hamba yang ditolong, al-Mahdi yang dikenal, al-Masih yang dijanjikan. Dan
Menangnya Mirza Ghulam
sesungguhnya aku berada dalam posisi yang sangat mulia di sisi Tuhanku, tak ada
Kobra Dari India
seorangpun yang mengetahuinya (Khutbah Ilhamiyah Ruhani Khazain 16/15 karya al-
Mubahalah Ahmadiyah
Qadiyani).
Celebrated for Pluralism, but Marred by Rights Abu...
"Dan Allah yanag sebenarnya. Dialah yang mengutus Rasul-Nya di Qadiyan ((Daifi'ul Bala 11 RK 231). “Akulah al-Masih yang dijanjikan yang telah ditentukan kedatangannya di akhir zaman oleh Allah yang Maha bijak. Akulah orang yang diberi nikmat yang disebutkan dalam surat al-Fatihah pada saat muncul dua golongan tersebut.” (Khutbah Ilhamiyah, Ruhani Khazain16/179. Kedua, ia melakukan pasal penghinaan. Di antaranya poenghinaan pada Isa al-Masih ibn Maryam dan pada Allah.
The Banning Of The Ahmadiyah In Indonesia – Analys... Foreign Scholars The Thinker: Open or Closed? 2011 (205)
Blog List Ahmadiyah Indonesia
"Lihatlah aku datang sesuai yang dikabarkan oleh Nabi sallallahu alaihi wa sallalah, Isa tidak mampu untuk meletakkan kakinya di atas mimbarku." (Izalah al-Auham 158 R-K 240).
Ahmadiyah Lahore Indonesia Ahmadiyya
Murder of Dr. Mehdi Qamar Ali
Ketiga, penjiplakan pada Al-Quran Ahmadiyah juga ikut menjiplak al-Quran yang menurutnya diwahyukan kepadanya oleh Allah, yang disebutnya, Tazdkirah. Dalam halaman 1 kitab Tadzkirah tertulis: “Tadzkirah ya'ni Wahyu Muqaddas: Ru'ya wa Kusyuf Hadhrat Masil al-Mau'ud Alaihis salatu wa sallam, Tadzkirah adalah wahyu yang disucikan, ru'ya (-mimpi-ilham), dan kusyuf (melihat langsung), hadrah (di depan) Masih yang dijanjikan." Di antara contoh lain plagiat Mirza terhadap al-Quran, sebagaimana dikutip di bawah ini.
Ahmadiyya - Official Website Ahmadiyya Arabic Ahmadiyya in Indonesia
Warisan Berharga untuk Generasi Mendatang
Ahmadiyya Muslim Community Canada
1. Tadzkirah hal: 33 plagiat dari al-Quran surat al-Baqarah/2: 23 yaitu: Ayat diplintir dan dijiplak dengan menggunakan kalimat setelah lafal, 'ala 'abdina dengan
Ahmadiyya Resource
kalimat, 'Fa'tu bisyifa'in min mislih……..Inkuntum shadiqin dibuang.
Welcome to Oriental Studies Resource
2. Tadzkirah hal: 40 plagiat dari al-Quran surah Maryam: 25: 19 yaitu:
Ahmadiyya Times
Ayat yang diplintir dan dijiplak dengan cara mengubah tanda kasrah pada muhkatahab untuk muannast (perempuan) huzzi dengan huzza, kaf yang dikasrah "ki" dengan fathah (mudzakkar) yaitu "ka". Jadi, ayat ini berbunyi” Huzza ilaika bijidz’innakhlati tusaqith
Analysis: Why Muslims Are Rising Fastest and the Unaffiliated Are Shrinking as a Share of the World’s Population | PEW
alaika ruthaban janniya”. Perkataan, hudzdzi mnjadi hudzadza, ilaiki menjadi ilaika.
Ahmadiyya USA
3. Tadzkirah hal: 43 plagiat dari surah al-Anfal/8: 17, yaitu ayat:
AKKBB
Ayat tersebut yang kata dia Mirza ada ilham dan perintah kepadaku, dengan menambah ungkapan, "Ya Ahmad barakallahu fika-M ramaita idz ramaita walakinnallaha rama". Ayat ini langsung dipotong ujung ayant ini, malah langsung disambung setelah menggun akan tanda-dengan ayat lain dari syurah ar-Rahman/55: 1-2 yang isinya: Arrahman, allamal Quran. Lalu, disambung lagi dengan ayat lain surah lain, yaitu sepotong surah Yasin/36:
BedaIsMe, Gerakan Aku Cinta Indonesia
Anti Ahmadiyah 2011 Anti-Ahmadiyya Movement
6.
ARH Library
4. Tadzkirah hal: 50 plagiat dari surah at-Thur/52: 48 yaitu,
Claims of the Promised Messiah
Ayat pada surat ini, selain dibuang sebagian ditambahi oleh Mirza dengan kalimat, “Ya Ahmad, fadhat ar-rahmatu ala syfataika-ditambah dengan sebagian ayat di atas dengan “innaka biayunina” .
Confessions of a Cult Girl | Ahmadiyya
They Say She Made No Impact And That They Didn't Even Care! #Reality
5. Tadzkirah hal: 51 plagiat dari ayat al-Quran surah al-Muddtasir/74: 1-3. Yaitu Ayat ini ditambah dengan kalimat, "Yatimmu ismuka wala yatimmu ismi-kun fiddunya ka annaka gharibun aw abirus sabilin –wa kun minas shalihin was shiddiqin".
Dildaar Ahmad - Kompasiana Isyaat Semarang
6. Tadzkirah hal: 637 plagiat dari al-Quran surah al-Isra/17: 105 yaitu Ketika menjiplak ayat ini Mirza G. Ahmad la'anahullah, menyatakan, “Sesunggunya Kami telah menurunkan kitab suci Tadzkirah ini dekat dengan Qadiyan-India dan dengan kebenaran kami menurunkannya dan dengan kebenaran dia turun”. Inilah sekedar contoh beberapa plagiat Mirza G. Ahmad nabinya Amadiyah dari kitab
Kelas Tarbiyat Remaja Gabungan (Wilayah Jateng Timur, Jateng Barat, dan Wilayah DIY) 2013
Kliping Majalah 'Sinar Islam' Maut Pun Sirna Karena Do’a
Love For All Hatred For None
sucinya Tazkirah.
The Progress 1000: London’s most influential people 2017 – Social Pillars: Faith
Bias HAM Pada tanggal 26 Maret 2009 Dewan HAM PBB menyatakan bahwa, “Penistaan Agama adalah Melanggar HAM. Berdasarkan resolusi HAM Pasal 18 ayat 3 negara berhak melakukan pembatasan hokum dalam kebebasan HAM. “Defamation of religion is violating Human Right, Penodaan agama adalah kejahatan kemanusiaan”. Dengan mengacu pada ini, jelas Ahmadiyah sudah menodai ajaran Islam dengan
LPPI - Anti Ahmadiyya
APAKAH AMERIKA AKAN MELINDUNGI NEGARA-NEGARA TELUK DARI (ANCAMAN) IRAN?
LPPI - Makassar
lebih berhak dinamai sebagai non-muslim.
Tokoh Syiah Ini Tegaskan Bahwa Ritual Wukuf di Karbala Lebih Utama dari 6000 Kali Haji ke Mekah
Tapi, deklarasi HAM PBB itu rupanya dilanggar juga oleh para aktivis LSM yang
MTA International
mengaku “Muslim”, padahal punya Nabi sendiri dan kitab sucinya sendiri pula. Mereka
mengatasnamakan dirinya “Pembela HAM”. Ia justru tetap meminta agar eksistensi Ahmadiyah di Indonesia ada, meski itu menodai agama dan telah melakukan plagiat. Untuk banyak hal, Barat tidak sungguh-sungguh menerapkan apapun resolusinya, termasuk masalah penodaan agama ini. Kasus terbaru di mana burqa (cadar) dilarang di Prancis. Persis sendiri sudah menolak sejak awal keberadaan Ahmadiyah sebagai Muslim di Indonesia, seperti dalam debat A. Hassan dengan tokoh Ahmadiyah, Rahmat Ali dan Abu Bakar Ayub pada tanggal 29 September 1933. Majalah Pembela Islam menerbitkan rekaman yang kemudian dicetak ulang 40 tahun kemudian (1973). Bapak H. Ir. Soekarno-almarhum yang selanjutnya menjadi Presiden RI Pertama menulis artikel pada tanggal 25 November 1935 berjudul, “Tidak Percaya Bahwa Mirza Ghulam Ahmad adalah Nabi”. Masalahnya, bila sekedar HAK CIPTA saja seseorang bisa mendapatkan sanksi dan hukuman berat, bagaimana dengan orang/kelompok yang melakukan plagiat pada Wahyu Allah atas namanya sendiri?
Muslims For Peace - Love for All, Hatred for None My Loving Islam
Masjid Koq Dibakar…
Nahi Munkar ~ Islam & Aliran Sesat
Surat Terbuka untuk Pak Mahfud MD: “Tolong Ajarlah Kami supaya Bisa Menghormati Anda”
Pajajaran (Ahmadiyah)
Anti Kristus adalah Sebutan Lain Dajjal atau Ya'juj dan Ma'juj
Persecution of Ahmadiyya Muslim Community
Priority Attention – Update of antiAhmadi moves in Pakistan
Rabwah Times
Penulis adalah Guru Besar Fak. Syariah-Universitas Islam Bandung, Ketua Umum PP Persis dan anggota dewan ulama internasional - pembebasan al-Quds, wakil Asia
Pakistan’s Army Chief forced to visit Quetta after Hunger Strike by Hazara activist
Tenggara
Sami'an Yasir
Retrieved from: http://www.hidayatullah.com/read/16245/07/04/2011/--ahmadiyah-dan-
Studi Islam - Ahmadiyya
Ahlul Kitab
bahaya-plagiator-agama.html Posted by Najib Burhani at 8:59 PM
TAFSIR SURAT (95) : AT-TIN (POHON ARA)
SuaraAnsharullah
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Suara Ansharullah Mei 2015
Labels: Op-ed, Orthodoxy-Heterodoxy, Stigmatization
The Ahmadiyya Muslim Community - USA
Friday, January 27, 2012
The Lahore Ahmadiyya The Lahore Ahmadiyya Movement Blog
Menangnya Mirza Ghulam Tempo, 25 Agustus 1990 KETERSINGGUNGAN itu dinyatakan menang. Di Pengadilan Negeri Jakarta Pusat, akhir Juli lalu, majelis hakim memutuskan bahwa Jemaah Ahmadiyah Indonesia, sebagai penggugat, dinyatakan memenangkan perkara perdata atas pemimpin redaksi dan penanggung jawab majalah Serial Media Dakwah, Jakarta.
Photos and brief video clips from the Berlin Mosque renovation ceremony, 17 April 2018
The Lahore Ahmadiyya Movement in Islam The Muslim Sunrise - Home
Itulah perkara panjang yang bermula pada Oktober 1988. Pada edisi Oktober itu bulanan Serial Media Dakwah (SMD) menampilkan Mirza Ghulam Ahmad, pendiri Ahmadiyah yang oleh para pengikutnya disebut "nabi", dalam foto yang tak sebagaimana biasanya. Tokoh ini tak sekadar ditampilkan berserban dan berjenggot tebal, tapi ada sesuatu yang ditambahkan. Dikepala sang pendiri digambarkan ular kobra yang melilit dan siap mematuk. Dibawah gambar ada teks, bunyinya: "Riwayat Hitam Nabi Palsu Mirza Ghulam Ahmad."
The Muslim Times
Mirza Ghulam sendiri memang tak marah, karena ia sudah meninggal pada 1908. Tapi rasa beragama Jemaah Ahmadiyah Indonesia (JAI) rupanya terserempet. "Gambar itu sangat menghina orang yang kami sucikan," kata Ir. Pipip Sumantri, Sekjen JAI. Ketersinggungan tak berhenti pada pernyataan, melainkan berlanjut ke Pengadilan Negeri Jakarta Pusat. H. Buchari Tamam, pemimpin redaksi dan penanggungjawab majalah tersebut, beserta penerbitnya, Dewan Dakwah Islamiyah Indonesia, tampil sebagai tergugat I dan II.
The Spirit of Muslim :: Ahmadiyah.org
Di pengadilan soal ketersinggungan agama tak diutik-utik. Majelis hakim melihat persoalan ini dari sudut penghinaan, "karena soal agamanya bukanlah urusan pengadilan," kata Iman Parwis Syafii, S.H., salah seorang anggota majelis hakim yang menyidangkan perkara ini. Ahmadiyah, kepada pengadilan, memang menyatakan merasa nama baiknya tercemar oleh gambar tersebut. Dalam sidang-sidangnya majelis memang tidak mempertimbangkan segi-segi agamanya. Misalnya sikap MUI (Majelis Ulama Indonesia), yang menganggap sesat Jemaah Ahmadiyah Indonesia. Juga pendapat Jaksa Agung RI pada 29 Mei 1980 dan 31 Oktober 1980, yang menilai akidah Ahmadiyah mengenai kenabian bertentangan dengan yang dianut mayoritas umat Islam Indonesia. Itu bukan karena majelis hakim tidak tahu soal tersebut. Melainkan, soal "itu bukan urusan kami," kata Iman Parwis. Maka, di pengadilan, Jemaah Ahmadiyah Indonesia, organisasi yang didirikan pada 1925 itu, diakui keberadaannya. Dengan kata lain, JAI dipandang punya hak-hak sebagaimana organisasi yang sah, termasuk beperkara di pengadilan. Bahkan majelis hakim menekankan organisasi ini belum pernah dibubarkan pemerintah Indonesia sebagai lembaga keagamaan yang mengembangkan agama Islam dan ajaran Nabi Muhammad saw. menurut Quran, sunah, dan hadis -- ini sesuai dengan pasal 3 ayat 2 Anggaran Dasar Jemaah Ahmadiyah Indonesia. Majelis hakim mengesampingkan hal yang menjadi perdebatan antara mayoritas Muslim Indonesia dan Jemaah Ahmadiyah. Yakni soal Imam Mahdi yang dijanjikan Nabi Muhammad saw. Jemaah Ahmadiyah bilang, Imam Mahdi itu sudah datang, yang tak lain adalah Mirza Ghulam itulah. Sedangkan umat yang lain, ada yang mengatakan imam itu akan datang nanti pada hari kiamat. Melihat gambar dan teks, dipandang dari segi hukum, kata Iman Parwis, memang kurang wajar atau kurang patut. Adapun kekurangpatutan itu dirumuskan oleh majelis hakim sebagai "tiap-tiap gangguan dari keseimbangan, tiap-tiap gangguan pada barang-barang kelahiran dan kerohanian dari milik hidup seorang atau gerombolan orang. Maka, majelis hakim menyatakan, antara lain: majalah Serial Media Dakwah dan Dewan Dakwah Islamiyah telah melakukan perbuatan melawan hukum. Dan majelis menghukum para tergugat untuk memasang iklan permohonan maaf kepada Jemaah Ahmadiyah Indonesia di majalah Serial Media Dakwah itu sendiri, tiga kali berturut-turut. Besar iklan itu mesti sama dengan besar gambar Ghulam Ahmad yang dimuat majalah bulanan tersebut. Juga, ukuran huruf permintaan maaf mesti juga sama dengan besar huruf teks yang menyertai gambar Mirza Ghulam yang dimuat pada Oktober 1988. Buchari Tamam, pemimpin redaksi yang digugat itu, tentu saja menolak keputusan ini. Ia akan naik banding. Alasannya, sudah bisa ditebak, soal keabsahan Jemaah Ahmadiyah itulah. "Organisasi ini oleh Majelis Ulama Indonesia sudah dilarang di beberapa daerah," kata Buchari kepada Dwi S. Irianto dari TEMPO. Pihak Serial Media Dakwah dan Dewan Dakwah Islamiyah mengajukan saksi-saksi ahli, termasuk dari Majelis Ulama Indonesia. Majelis hakim menolak saksi-saksi ahli itu, tanpa menjelaskan alasannya. Bagi Buchari Tamam, gambar yang mengakibatkan majalah yang dipimpinnya dan Dewan Dakwah Islamiyah kepengadilan hanyalah gambar biasa saja. Dan gambar tersebut dimuat bukanlah mengada-ada, melainkan untuk menyambut kegiatan yang dilakukan oleh Jemaah Ahmadiyah Indonesia dalam merayakan ulang tahun ke-100 Ahmadiyah. Adapun gambar ular yang ditambahkan pada gambar Mirza Ghulam, kata Buchari Tamam, sesuai dengan kebudayaan India, tempat asal sang pendiri Ahmadiyah itu. Jadi, apa salahnya gambar itu? Tapi Buchari tidak sukses. Ia tak berhasil membawa pengadilan mempersoalkan keabsahan Ahmadiyah, dan karena itu mempersoalkan segi agamanya. Ia juga gagal meyakinkan majelis hakim bahwa gambarnya (tergugat tak menyebutnyebut teksnya) tak bermaksud menghina. Adakah hal itu akan jadi pertimbangan pengadilan tinggi, nanti? Bila demikian, bisa jadi masalahnya akan berkepanjangan misalnya mempersoalkan eksistensi Jemaah Ahmadiyah Indonesia. Julizar Kasiri, Wahyu Muryadi Retrieved from : http://majalah.tempointeraktif.com/id/arsip/1990/08/25/AG/mbm.19900825.AG192 91.id.html Posted by Najib Burhani at 10:49 PM
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Labels: Fatwa - Decree, History, Stigmatization
Thursday, January 26, 2012
Kobra Dari India Tempo, 18 November 1989 "GAMBAR ular adalah simbol memudahkan mengenal orang India. Gambar ini dipasang untuk menunjukkan Mirza Ghulam Ahmad itu nabi sesat dari India. Kami bukan menghinanya atau memberikan interpretasi jahat," kata H. Buchari Tamam. Dalam majalah Serial Media Dakwah (SMD) nomor 172, Oktober 1988, disiarkan laporan utama Sesatnya Ahmadiyah. Edisi itu juga memuat ilustrasi Yusar Hidayat yang melukiskan tubuh Mirza Ghulam Ahmad -- pendiri Ahmadiyah yang beserban itu -- dililit dan hendak dipatuk seekor ular kobra. Cara SMD itu tidak diterima oleh Ketua Nasional Pengurus Besar Ahmadiyah Indonesia, Ir. Syarif Ahmad Lubis, M.Sc. dan Sekjen Ir. Pipip Sumantri. Mereka kemudian menggugat H. Buchari Tamam, Pemimpin Umum, Pemred, Penanggung Jawab SMD. Penerbit majalah ber-STT (Surat Tanda Terbit) yang beroplah 11 ribu itu, yaitu Dewan Dakwah Islamiyah Indonesia (DDII), juga mereka gugat. Dakwaan perdatanya disampaikan 22 September. Sidang pertama di Pengadilan Negeri Jakarta Pusat, 1 November lalu, berlangsung sepi, lebih kurang 3 menit. Majelis hakim yang dipimpin Wahono Baoed, S.H., bersama W. Napitupulu, S.H., dan Imam Parwis, S.H., cuma menerima surat kuasa terdakwa dari Maqdir Ismail, S.H., dan Askodar, S.H. Ahmadiyah diwakili Hans Pardamean Siagian, S.H., dkk. Karena ia berdiri di sekitar ruang sidang, Hans tak mendengar panggilan. Majelis menilainya ia tak hadir sampai sidang dilanjutkan Rabu pekan ini. "Lha, sejak tadi kita di sini. Hilang sudah ongkos Rp 15 ribu," gerutu Hans. "Kami menggugat gambar itu, karena menimbulkan tafsiran buruk pada pendiri Ahmadiyah," katanya. Menurut pandangan umat beragama, kata Hans pada wartawan TEMPO Ahmadie Thaha, ular adalah simbol setan. Gambar yang dimuat SMD menunjukkan, Mirza Ghulam Ahmad yang dililit dan hendak dipatuk setan, selain bisa ditafsirkan buruk, malah mengakibatkan misi Ahmadiyah tersendat. Penggugat minta tergugat mencabut gambar itu, selain memasang iklan minta maaf (setengah halaman) di koran-koran Ibu Kota. "Kami meninjaunya secara yuridis saja," ujar Hans. Kasus ini juga sudah dilaporkan ke Polda Metro Jaya agar gugatan pidana cepat diproses. Kata Syafi R. Batuah, penjabat Sekretaris Tablig Ahmadiyah, pihaknya pernah mengutus kurir ke kantor SMD di Kramat Raya 45, Jakarta Pusat, mengajak berdamai. Nihil. Lalu, 17 Oktober 1988, pihaknya menantang mubahalah dengan pimpinan SMD. Tak digubris. Akhirnya mereka menggugat ke pengadilan. "Gugatan tersebut lemah," kata Maqdir Ismail. Misalnya, dua tergugat (Buchari Tamam dan penerbit SMD) disatukan di secarik surat gugatan. Sedangkan Buchari Tamam menolak disebut menghina pendiri Ahmadiyah (Qadiani) itu. Dulu memang ada datang seorang utusan Ahmadiyah ke kantor SMD menjelaskan Ahmadiyah tak sesat. "Karena ia tak bisa baca Quran, argumentasinya kami tolak," kata Buchari Tamam. Setelah itu, tak ada usaha damai dan dikira kasusnya selesai. Malah ia ke Departemen Penerangan menjelaskan gambar kobra dimaksud. Tapi ajakan mubahalah? "Itu main-main saja, kamuflase," ujar Sekretaris DDII itu. "Ahmadiyah sengaja memakai trik mubahalah untuk merekrut pengikut baru. Padahal, seperti dinyatakan oleh Pemerintah Arab Saudi, Ahmadiyah itu sesat. Bahkan pengikutnya dilarang melakukan ibadat haji ke Mekah." Ia menyebutkan, Departemen Agama RI juga pernah menolak jamaah Ahmadiyah naik haji. Sedang di Pakistan, kaum Ahmadiyah disebut minoritas nonmuslim -- dan diatur dalam satu ordonansi. "Kami sependapat dengan pendapat itu," kata Buchari Tamam. Retrieved from: http://majalah.tempointeraktif.com/id/arsip/1989/11/18/AG/mbm.19891118.AG214 41.id.html Posted by Najib Burhani at 10:57 PM
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Labels: History, Prophethood, Stigmatization
Wednesday, January 25, 2012
Mubahalah Ahmadiyah Tempo, 18 November 1989 JANJI Khalifatul Masih IV di London, Mirza Thahir Ahmad (MTA), membubarkan jemaah Ahmadiyah Qadiani di seluruh dunia, ditunggu Ahmad Hariadi (AH). Kini ia menagihnya. Pada 17 Oktober silam, khalifah disuratinya, sesudah setahun keduanya ber-mubahalah -- perang doa untuk mencari pembenaran. Usai mubahalah, AH, 37 tahun, masih waras dan sehat walafiat. Bila AH tidak dilaknat Allah atau "mati dalam hina" selama setahun bermubahalah, MTA berjanji mengajak penganut Ahmadiyah (Qadiani) kembali kepada "Islam Yang Haq". Mubahalah, 30 Agustus 1988, secara tertulis disetujui MTA. Atas nama Allah, ia bersumpah: "Mirza Ghulam Ahmad yang mendakwahkan diri nabi dan rasul Allah, seorang yang benar dalam pengakuannya. Semua yang dikatakannya itu "wahyu" yang diterimanya dari Allah, benar dan bukan dari angan-angannya." Ketika AH jadi dai Ahmadiyah di Lombok, seandainya polisi tak mencegah, lehernya mungkin digorok massa. Ia kalah bermubahalah dengan Haji Irfan. Setelah 10 tahun mengabdi, ia keluar dari Ahmadiyah, 3 April 1988, setelah dari Brunei dan Malaysia. Ayah lima anak yang tinggal di Garut ini menulis buku Mengapa Saya Keluar dari Ahmadiyah Qadiani. Kini, AH dai di Rabithah Alam Islami (RAI). Lahir di Pare, Kediri, Jawa Timur. Sejak berusia 17 tahun, anak keempat dari 9 bersaudara dalam keluarga Haji Mahfudz ini mengembara untuk mendalami ajaran Islam. Setelah masuk PGA, dan belajar di 12 pondok pesantren, AH nyaris putus asa. Lalu ia kenal dengan Ahmadiyah, lewat seorang temannya, hingga diangkat pendakwah. Karena ada mubahalah dari MTA pada 1988 di Masjid Al-Fadl, London -- terbuka kepada penentang Ahmadiyah di seluruh dunia -- AH ikut mengembalikan senjata mubahalah itu ke alamat khalifah. Atas nama Allah, ia bersumpah: Mirza Ghulam Ahmad, pendiri Ahmadiyah dari Qadian (India) itu pendusta yang mengaku "nabi" dan "rasul". Dalam mubahalahnya, AH menulis, "Jika akidah saya dusta, saya bersedia menerima laknat Allah." Mestinya janji itu dibuktikan 30 Agustus lalu. Khalifah ingkar? Menurut H. Mahmud Ahmad Cheema, Amir atau Ketua Tabligh Jemaah Ahmadiyah Indonesia, "Mubahalah dengan AH belum resmi." Beberapa syarat tidak dipenuhinya. Misalnya, AH tidak memuat surat mubahalah lengkap dan apa adanya di surat kabar. Wawancaranya dengan harian Terbit, setahun lalu, "Itu bukan pemuatan apa adanya." Rujukannya itu Quran ayat 61, surat alImran. AH memenuhi syarat ini. Tapi, mubahalah harus orang besar, atau mewakili sedikitnya 10 orang. "Ahmad Hariadi itu kecil, tidak mewakili siapa-siapa, kecuali dirinya," kata Cheema. "Bila tidak sah, kenapa tak sejak dulu ditolak khalifah?" tanya AH. Katanya, mubahalah tidak bisa dibatalkan cuma oleh Cheema atau Syafi R. Batuah. Yang terakhir ini, 23 September lalu, mengirim surat kepada AH meminta bermubahalah anak istrinya dan orang yang jadi pengikutnya. "Ahmad Hariadi jelas menang, Ahmadiyah sudah kalah," kata Muhammad Natsir, 79 tahun, salah seorang tokoh RAI. Sedangkan Prof. Dr. H.M. Rasyidi menampik tuduhan Ahmadiyah tentang RAI sebagai organisasi asing. "Organisasi ini milik orang Islam yang terbanyak jumlahnya ada di sini," katanya. RAI menerbitkan buku AH yang disebut tadi. Menurut Muhammad Amin Djamaluddin, ia pernah bermubahalah -- dan PB Ahmadiyah melayaninya -- sehingga muncul surat-menyurat sejak 18 Desember 1988 sampai 27 Februari 1989. Kepala LPPI (Lembaga Penelitian dan Pengkajian Islam), yang berkantor di Masjid Al-Ihsan, Pasarrumput, Jakarta, itu menetapkan waktu tiga hari. "Tidak satu pun terbukti," katanya. Pimpinan Ahmadiyah menganggap, mubahalah cara mempertahankan eksistensi. "Jadi tidak benar bahwa mubahalah sekadar politik kami menarik pengikut baru," kata Cheema. "Itulah keyakinan kami." Cheema memberi khotbah Jumat Khalifatul Masih IV di Masjid Al-Fadal, London -- mubahalah terbuka ke seluruh dunia sejak 10 Juni 1988. Ada contoh versi Ahmadiyah: binasanya Ziaul Haq bersama kapalnya di udara. "Itu perbuatan Allah. Semua ahli tak bisa meramal penyebabnya," urai Cheema. Mubahalah muncul karena sikap Zia terhadap Ahmadiyah Qadiani. Dan MTA hijrah ke London, dari kejaran pembunuhan di Pakistan. Dr. Quraisy Shihab, ahli tafsir dan Ketua MUI, mengakui ayat 61 surat al-Imran tentang mubahalah Nabi Muhammad saw. ketika berhadapan dengan Yahudi -yang mengetahui ajaran beliau serta mengakuinya sebagai Nabi. Allah memerintahkan Nabi menentang. Tapi, mubahalah tak sempat berlangsung. "Perintah Allah untuk mubahalah khusus untuk Nabi Muhammad," katanya. Allah memberi jaminan-Nya: Doa Nabi pasti dikabulkan. Mubahalah Nabi ditujukan kepada orang non-Islam. Mubahalah antara sesama muslim, itu tak logis. Kalau ada yang mengajak mubahalah, tanyai dulu siapa dia. Dan tewasnya Ziaul Haq, Presiden Pakistan, ditolaknya sebagai pembenaran mubahalah Ahmadiyah. "Mubahalah bukan mukjizat," ucap Quraisy Shihab. Ahmadiyah Qadiani kukuh di Indonesia, setelah Keputusan Menteri Kehakiman, 13 Maret 1953. Tapi Jaksa Agung RI, 29 Mei 1980 dan 31 Oktober 1980 menilai, "Akidah Ahmadiyah mengenai kenabian dan sebagai Imam Mahdi Mirza Ghulam Ahmad bertentangan dengan yang dianut oleh sebagian besar umat Islam Indonesia." Majelis Ulama Indonesia (MUI) sejak 1984 menyatakan, Ahmadiyah Qadiani itu sesat dan menyesatkan. Mereka mengakui ada nabi setelah Nabi Muhammad saw. "Di samping sesat, mereka juga menyesatkan orang lain," kata K.H. Hasan Basri, Ketua Umum MUI. Dan setelah mubahalah, lalu menyusul apa lagi? Zakaria M. Passe, Ahmadie Thaha, Agung Firmansyah, Hasan Syukur Retrieved from: http://majalah.tempointeraktif.com/id/arsip/1989/11/18/AG/mbm.19891118.AG214 40.id.html Posted by Najib Burhani at 11:06 PM
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Labels: Ritual-Traditon
Wednesday, January 18, 2012
Celebrated for Pluralism, but Marred by Rights Abuses The Jakarta Globe, Calvin Michel Sidjaja | January 10, 2012 2011 was not a good year for human rights in Indonesia. Starting with the persecution faced by the Ahmadiyah sect and continuing with the closure of the GKI Yasmin church in Bogor, the ongoing Papuan crisis and, at the end of the year, news of the Mesuji massacre, the year seemed perfectly designed to give way to a 2012 in which a child was charged for stealing a pair of a policeman’s sandals. The wave of human right violations has caused no little public insecurity. Most of the cases have in common the fact that the victims are mostly from defenseless minorities. The ignorant crimes of religious violence have been worsened by the fact that the Religious Affairs Ministry has been traditionally slanted to favor Muslims. The Religious Affairs Minister openly stated his preference for disbanding Ahmadiyah in August 2010. While the statement was made two years ago, it is a reminder that Indonesian public officials are capable of making irresponsible comments that are not subject to consequences of any sort. The pluralism that has been long heralded by the government and praised by other countries is questionable. The absence of conflict does not mean our nation is peaceful; it is, in fact, a negative peace. Conflict is still likely in this nation of ours where oppression still continues. Religious discrimination will exist due to systematic discrimination in Indonesian citizenship administration. It is still compulsory for all Indonesians to specify, in matters of citizenship, their adherence to one of six officially recognized religions. This creates problems as the religions of the world are not limited to these six. There are many world religions and faith systems such as Judaism, Zoroastrianism, Paganism and countless indigenous religions that remain unrecognized by the government. Atheism and agnosticism are not allowed, either. To be irreligious or secularist is to be an infidel. The Baduy tribe in Banten province has long advocated recognition of the local faith, the Sunda Wiwitan. Its struggle has not yet realized a happy ending. The faith, still not recognized, is a reminder of systematic discrimination. Legally, Indonesians can leave their religion blank in their identity card, or KTP, as stipulated in a 2006 regulation stating that citizens whose religion was not yet officially recognized could leave their KTP blank but still be serviced and documented in the civil database. The open discrimination toward Ahmadis, Baduys or members of any faith outside the six official religions is a serious violation of basic human rights. Public officials should watch their words when commenting about their distaste toward other faiths as they could be charged on the basis of violating laws. The sad picture of human rights is ironic as Indonesia constantly appears in headlines as a model example of how Islam and democracy can work together. Despite being the country with the largest Muslim population in the world, Indonesia is not an Islamic nation. Indonesia is currently transforming itself into a major world economy. From an economic perspective, it goes without saying that the nation needs quality human resources. But the basic security of religious freedom should be a part of that agenda. In its short history, Indonesia has experienced a great deal of brain drain. From 1950 to 1967 there was repatriation of Dutch-Indonesians to the Netherlands, along with repatriation of Chinese-Indonesians to mainland China. After 1998, many Chinese Indonesians became targets of violence and escaped overseas. Many were middle class and refused to return. While the situation for ChineseIndonesians has improved since the time of Gus Dur’s presidency, the others are declining. The underdeveloped economy of Papua is in ironic juxtaposition with the Dutch’s occupation in the Dutch East Indies. Had the indigenous people been happy with Dutch occupation, the revolution would not have happened. The same goes with Papua. Had Papua been satisfied being an Indonesian province, the independence issue would not have started. The Round Table Conference in December 1949 did not include Papua as region that was included in the newly formed federation. Therefore, the inclusion of Papua in the current republic remains questionable. The central government should inspect thoroughly its relationship with Papua. So far, it remains horizontal. The excessive use of military force might be remembered by Papuans as military aggression but as something different by the Indonesian history books. While it is obvious that Indonesia will keep enjoying economic growth in the midst of global recession, it will be a gloomy year for law enforcement and human rights. An underage child was taken to court for stealing a pair of sandals, while people convicted of graft offenses receive light punishment despite causing trillions of rupiah in losses from the state budget. These miscarriages of law enforcement are morally damaging and escalate public distrust and cynicism. The legal system has been so dysfunctional that it has reached the point that if you want to steal, the best advice might be to steal as much as possible, so at least you have money to bribe the judges and pay the lawyers. Calvin Michel Sidjaja is a researcher for HD Asia Advisory in Jakarta. The opinions expressed are his own. Retrieved from: http://www.thejakartaglobe.com/opinion/celebrated-for-pluralismbut-marred-by-rights-abuses/490124 Posted by Najib Burhani at 7:23 PM
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Labels: Op-ed, Religious Freedom
Monday, January 2, 2012
The Banning Of The Ahmadiyah In Indonesia – Analysis Written by: IPCS Eurasia Review, December 31, 2011 By Tri Susdinarjanti Mirza Ghulam Ahmad founded the Ahmadiyah movement in India in 1889, and his teachings gradually spread to different parts of the world. The teachings of Ahmad gradually spread to different parts of the world. In Indonesia, there are two groups of the Ahmadis. One is the Gerakan Ahmadiyah Indonesia or Indonesian Ahmadiyah Movement founded in 1930, which puts forward only Ahmad as the Mujaddid or reformer, and not as a messiah. The other is Jemaah Ahmadiyah, founded in 1953, which believes that Ahmad is a messiah who came after Prophet Mohammad. The presence of both groups in Indonesia created controversy, particularly among other Islamic groups, resulting in the expulsion of the leader of the Indonesian Ahmadiyah Movement from Muhammadiyah – one of the larger Islamic groups in Indonesia. Jamaah Ahmadiyah has also been targeted recently, either by Islamic hardliners, or the state through regulations. In 2011, the group suffered from various violent attacks carried out by Indonesian paramilitary groups and was not granted any protection by the state apparatus Moreover, the sect was officially banned through a Joint Decree signed on 9 June 2008. The decree severely curtails the freedom of the sect and its members. For instance, the second point of the Decree prohibits Ahmadiyah members from the interpretation and practice of activities that deviate from the fundamental teachings of Islam. The decree also states that those who ignore the warning would be punishable under law. As a result of the decree, local authorities have tried to limit the Ahmadiyah’s activities in several areas in Indonesia. They have ordered the Ahmadis to take down signs that indicate their mosques and schools and encouraged other Islamic groups to re-educate and re-integrate the Ahmadis within mainstream Islam. Local authorities have also notably encouraged other people in the area to monitor the activities of the Ahmadis. The Decree has provided justification for the misconduct of the state apparatus towards the Ahmadiyah, especially at the time of its implementation. The failure of the state to protect the Ahmadis from violence reflects its failure to protect the religious freedom of its citizens. The current situation has been relegated to one of state-sponsored violence against the Ahmadis. The strong influence of the Islamic hardliners on the Ministry of Religion and its policies and actions has contributed immensely towards this. As far back as 1980, the Majelis Ulama Indonesia (MUI) or Indonesian Ulema Council issued a fatwa against the Jamaah Ahmadiyah denouncing them for deviating from fundamental Islamic teachings. The fatwa was reinforced in 2005, and the MUI officially asked the government to ban the spreading of Ahmadiyah’s teachings, freeze the organization and close all the Jamaah’s activities. The use of violence, especially one that is state-sponsored, against the Ahmadis, is a very recent trend. It raises several questions: Why is the Jamaah Ahmadiyah being targeted right now? And in comparison to other sects, what makes the Ahmadiyah more politically important for it to be banned? In the Indonesian political context, the New Order (1966 to 1998) predominantly targeted two groups – the communists (left wing) and Islamic groups (right wing). It was only in the 1990s that Suharto as president during the New Order started to engage with the Islamic groups. The growing influence of the ICMI (Indonesian Moslem Scientist Association) on the government can explain this development. The influence stayed strong when BJ Habibie took over as president from Suharto after the 1998 political reforms. However, their influence has faded substantially and unfortunately replaced by the presence of some hard-line groups such as the FPI or Islamic Defender’s Front. The FPI was accused of being responsible for the violent attacks on Jamaah Ahmadiyah. The group reportedly has links with the military and this is a worrying development for the society due to the FPI’s tendency for perpetrating violence. The FPI has, in fact, become a major threat to the practice of multiculturalism and religious freedom in Indonesia. For example, in June 2008 the group also carried out attacks against supporters of multiculturalism during a campaign organized by the National Alliance towards Religious Freedom and Belief. Despite the 1998 political reforms, it seems that the Indonesians (still) have to bear with paramilitary groups that are used by certain groups to further their political interests. And unfortunately, it is the fate of Jamaah Ahmadiyah to be used as a political scapegoat. Tri Susdinarjanti Research Intern, IPCS email:
[email protected] Retrieved from: http://www.eurasiareview.com/31122011-the-banning-of-theahmadiyah-in-indonesia-analysis/ Posted by Najib Burhani at 6:39 AM
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Labels: Fatwa - Decree, Op-ed, Religious Freedom
Sunday, January 1, 2012
Foreign Scholars Bernhard Platzdasch March 1st, 2011 Location: Southeast Asia Expertise: Politics and Governance, Religion, Southeast Asia Languages: English, German, Indonesian Email:
[email protected] Dr. Bernhard Platzdasch is a Visiting Research Fellow at the Institute of Southeast Asian Studies (ISEAS) in Singapore.
His work focuses on Islam, politics and inter-religious relations in Indonesia. He is the author of Islamism in Indonesia: Politics in the Emerging Democracy, Singapore: Institute of Southeast Asian Studies, 2009. He is the co-author of “The Masyumi Legacy: Between Islamist Idealism and Political Exigency”, in Islam in Southeast Asia: Critical Concepts in Islam, Vol. II (Muslim Politics in Southeast Asia: Discourses and Practices), edited by Joseph Liow and Nadirsyah Hosen, London and New York: Routledge (Routledge Major Works Series), 2009 (with Dr Greg Fealy). His latest writing is ‘Religious Freedom in Indonesia: The Case of the Ahmadiyah’”, ISEAS Working Paper: Politics and Security Series No.2 (2011)”. He is also the co-editor of The Malay Heritage of Singapore, Singapore: Sun Tree Publishing, 2011. His writings have appeared in current affairs periodicals (e.g. Regional Outlook Southeast Asia), academic journals (e.g. Studia Islamika, Inside Indonesia) and the press (e.g. The Straits Times, South China Morning Post). Dr. Platzdasch completed his doctorate in politics at the Australian National University in Canberra, Australia. He has previously studied Southeast Asian Studies at the Universities of Passau and Hamburg in Germany. Retrieved from: http://www.theglobalexperts.org/experts/area-ofspecialization/politics-and-governance/dr-bernhard-platzdasch HERMAN L. BECK Prof.dr. Herman L. Beck Department of Cultural Studies, Faculty of Humanities Tilburg University, The Netherlands email:
[email protected] www.tilburguniversity.edu/nl Herman Leonard Beck was born on 6 September 1953 in Sorong (former Dutch New Guinea) as son of a missionary preacher and a medical nurse. He is married and has a son and a daughter. Education 1984 Doctorate in theology from Leiden University (cum laude) with a dissertation entitled: Idris de Kleine en de Idrisidische shurafa’ in Fas tijdens de Marinieden [Idris II and the Idrisid shurafa’ in Fes during the Marinid Dynasty] 1979 Master’s degree in theology from Leiden University (cum laude). Main subject: Comparative Religion and History of Religion, especially of Islam; subsidiary subjects: Church History and Arabic; full teaching qualifications for Religion and Social Studies in all types of Dutch secondary education. Retrieved from: http://www.hermanbeck.nl/e-contact-CV.html
JOHN OLLE He has a degree in Asian Studies from the University of New England, an Honours degree and PhD in politics from Deakin University, and a Diploma of Education from Monash University. He spent most of the period 1995-2006 researching and teaching at Indonesian universities, as well as being involved in education development work with pesantren and Islamic schools in Java. Since 2007, he has been teaching and training language teacher at the Center for Language Programs at Holmesglen Institute in Melbourne, Australia. LEENA AVONIUS Leena Avonius received her PhD in Anthropology at Leiden University in 2004. Her dissertation examined the immediate post-New Order decentralization processes in Lombok. In 2005-2006 she worked for the Aceh Monitoring Mission, where she monitored the reintegration of former combatants. After two years of postdoctoral research at the Renvall Institute, University of Helsinki, she returned to Aceh in December 2008 to work as Director of the International Centre for Aceh and Indian Ocean Studies (ICAIOS). She first joined ARTI in April 2009 as International Director of Programs, and has since replaced Professor Harold Crouch as Team Leader at ARTI. Retrieved from: http://www.arti.unimelb.edu.au/about/people.html
MELISSA CROUCH Melissa joined the Asian Law Centre in 2005 as a Research Assistant to Professor Tim Lindsey. In 2006, Melissa completed Bachelor of Arts and Bachelor of Laws (Hons.) degrees at the University of Melbourne. After completing her Articles of Clerkship at Lewis Holdway Lawyers, Melissa commenced her PhD at the University of Melbourne in July 2009. This is supported by Professor Tim Lindsey’s ARC Federation Fellowship doctoral scholarship. Since December 2008, Melissa has also been the Editorial Assistant for the Australian Journal of Asian Law. Melissa's research interests include law in Southeast Asia, particularly Indonesia; Islamic law; religion and the law; and inter-religious relations. Melissa has had articles published in the Asian Journal of Comparative Law, the Australian Journal of Asian Law, and the Singapore Journal of Legal Studies. Retrieved from: http://alc.law.unimelb.edu.au/go/people-at-thealc/researchers/index.cfm#crouch Melissa's blog: http://melissacrouch.blogspot.com/p/publications.html
NICOLA COLBRAN Nicola Colbran has a Bachelor of Asian Studies (Hons) and a Bachelor of Law (Hons) from the Australian National University. She also studied for two years years at Gadjah Mada University, Yogyakarta in the Arts and Law faculties. Nicola worked at Allens Arthur Robinson in Sydney for 5 years before completing her Masters in Public International Law (cum laude) at Leiden University, the Netherlands. After graduating, she joined the Office of International Law at the Commonwealth Attorney General's Department. Most recently, from 2006-2010 she was the legal advisor in the Indonesia Programme at the Norwegian Centre for Human Rights. In this capacity she coordinated and conducted human rights trainings in cooperation with Indonesian partners (government, NGOs and academia), and also researched and wrote widely on human rights and Indonesia. Nicola speaks Indonesian fluently. Retrieved from: http://alc.law.unimelb.edu.au/go/people-at-thealc/researchers/index.cfm#colbran DANIEL BOTTOMLEY University of Delaware Southeast Asian Politics, Comparative Politics, Separatist Movements in Asia
[email protected] Saskia Schäfer http://fu-berlin.academia.edu/SaskiaSchaefer SASAKI TAKUO He is an associate professor of international relations at Kurume University, Japan. His work has focused on the culture and political behavior of "ordinary Muslims" in Indonesia. His most recent works include "Islamism and Its Limitations: The Case of Indonesia," in Matsua Yasuhiro's (ed.), Toward a New Global Order: Normative, Historical, and Regional-Local Approaches (Kyoto: Horitsubunkasha, 2010) in Japanese.
[email protected]. Posted by Najib Burhani at 10:24 PM
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The Thinker: Open or Closed?
OPINION Elaine Pearson | November 18, 2011 “Now we are vilified,” an Ahmadiyah imam told me last week at a mosque outside Jakarta that is threatened with closure. This is not the Indonesia that US President Barack Obama described last year on his visit to Jakarta, when he said, “Even as this land of my youth has changed in so many ways, those things that I learned to love about Indonesia — that spirit of tolerance that is written into your Constitution, symbolized in mosques and churches and temples standing alongside each other, that spirit that’s embodied in your people — that still lives on.” In Bali this week, Obama should urge President Susilo Bambang Yudhoyono to protect the rights of religious minorities and take urgent steps to protect religious freedom. Religious tolerance in Indonesia is in danger. There has been a surge in deadly sectarian attacks against religious communities and dozens of mosques and churches have been forced to close. In the first nine months of 2011, the Setara Institute, which monitors religious freedom in Indonesia, documented 184 incidents of religious violence — a higher rate than the annual average of 204 such attacks over the last four years. About 80 percent of these attacks took place on Java, which is predominantly Sunni Muslim, and targeted Christians, Shia Muslims, Bahai, and the Ahmadiyah, who consider themselves Muslim but whom many Muslims consider heretics. As Obama said, religious freedom is protected under the nation’s Constitution. But as freedom of expression in Indonesia has grown since the fall of Suharto in 1998, so has intolerance and violence. Instead of protecting minorities, the government has promoted and enforced discrimination. The Ahmadiyah mosque I visited last week in the Jakarta suburb of Bekasi is facing increasing pressure to close. The imam told me: “We’ve been here for 22 years. We have never faced these problems before. We are a part of this community.” The imam showed me threatening SMS messages warning him of violence if the mosque doesn’t close. Indonesia’s national Ahmadiyah association, Jemaat Ahmadiyah, estimates that at least 30 Ahmadiyah mosques have been closed in recent years. In 2008 the national government passed a decree that prohibits the Ahmadiyah from practicing their faith. So far 16 provinces and regencies have followed suit, issuing local decrees banning the Ahmadiyah. On Oct. 13, the mayor of Bekasi issued a decree banning all “Ahmadiyah activities” in the city. The exact meaning of “activities” is unclear, but every Friday since then the local Muslim clerical council, police and the military have gone to the community center to urge the Ahmadiyah to stop their religious services. Attacks against the Ahmadiyah have gotten increasingly violent because perpetrators know sectarian violence is not seriously prosecuted in Indonesia. In a deadly attack in February, a 1,500-strong mob of Islamist militants beat three Ahmadiyah men to death and seriously injured five others in the village of Cikeusik, Banten. Although the brutal violence was captured on film, only 12 of the attackers were tried and they received prison sentences of just three to six months. The prosecutors claimed the Ahmadiyah provoked the attack and sentenced one victim who nearly lost an arm to six months in prison for assault and disobeying police orders. The Ahmadiyah are not the only victims. This year, militants have burned down Christian churches in Temanggung, Central Java, and a suicide bomber targeted a church in Solo, killing himself and wounding 14 churchgoers. Churches in Riau were burned down in August and now, perhaps in retaliation, a mosque in predominantly Christian West Timor is facing similar pressure to close. The upsurge in religious violence and the lack of state protection is akin to what happened in Pakistan, where the Ahmadiyah faced systematic and legalized persecution. This played into the hands of the Taliban and other militant sectarian groups. Now fewer and fewer voices in Pakistan are willing to speak up for religious minorities because they themselves wind up targets of deadly attacks. Given Obama’s words on religious tolerance during his last visit, ignoring the growing religious violence now would show he is out of touch with reality in Indonesia. The United States has an interest in a stable, democratic Indonesia, and that demands a country that respects religious freedom. Urging Yudhoyono to speak out against religious intolerance and to seek a repeal of laws that inflame sectarian violence and discrimination should be at the top of Obama’s agenda. Elaine Pearson is deputy director of the Asia Division at Human Rights Watch. Copyright 2010 The Jakarta Globe Source:www.thejakartaglobe.com/opinion/the-thinker-open-or-closed/479189 Posted by Najib Burhani at 9:18 AM
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About Me Najib Burhani Senior researcher at the Indonesian Institute of Sciences (LIPI), Jakarta. He received his PhD in Religious Studies from the University of CaliforniaSanta Barbara, USA. During the last year of his study, he won the Professor Charles Wendell Memorial Award from UCSB for the academic achievement in the field of Islamic and Middle Eastern Studies. Email:
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