INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume...

STUD lA ISL INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 2, Number 1, 1995

ISSN 0215-0492

INSTITUTIONALIZATION AND THE UNIFICATION OF ISLAMIC COURTS UNDER THE NEW ORDER

Nur Ahmad Fadhil Lubis

THE MUHAMMADIYAH AND THE THEORY OF MAOASID AL -SHARl'AH

Fathurrahman Jamil

COMBINING ACTIVISM AND INTELLECTUALISM

the Biography of Mohammad Natsir Yusrillhza

STUDIA ISLAMIKA Indonesian Journal for Islamic Studies

Volume 2, No. 1, 1995

EDITORIAL BOARD: Harun Nasution Mastuhu M. Quraish Shihab A. Aziz Dahlan M. Satria Effendi Nabilah Lubis M. Yunan Yusuf Komaruddin Hidayat Dien Syamsuddin Muslim Nasution Wahib Mu ' thi

EDITOR IN CHIEF: Azyumardi Azra

EDITORS Saiful Muzani Hendro Prasetyo johan H. Meuleman Nurul Fajri BadriYatim

AsSISTANTS TO THE EDITOR: ArifSubhan Much/is Ainu"afik

ENGLISH lANGUAGE ADVISOR: judith M. Dent

ARABIC LANGUAGE ADVISOR: Salahuddin An Nadwi

COVER DESIGNER: S. Pringka

STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the Institut Agama Islam Negeri (lAIN, The State Institute for Islamic Studies) Syarif Hidayatullah, Jakarta, (SIT DEPPEN No. 129/SK/ DITJEN/PPG/STI/1976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. All articles published do not necessarily represent the views of the journal, or other institutions to

which it is affiliated. They are solely the views of the authors.

M. AminRais

Islam and Christianity in Indonesia Abstract: Since Indonesia proclaimed its sovereignty and independence in 1945, the relationship between Christianity and Islam in this country has been characterized by cooperation, tension and competition. Until the 1960's Muslims constituted about 90 per cent of the population, but in the early 1990's this figure dropped to 8 7. 5 per cent. Two and half per cent of 185 million people is around 4.5 million and, of course, this number cannot be ignored. Strain and competition have frequently colored the relationship between the two religions up to the present day, and it goes without saying that the future of Indonesia will very much depend on the nature and prospects of relations between Christians and Muslims.

W'hen Islam entered Indonesia in the twelveth century the people in the archipelago had already embraced Buddhism, Hinduism, animism and dynamism. History clearly indicated that da'wah Islamiyyah con· ducted by Muslim missionaries from India and Arab lands had converted the majority of people to Islam voluntarily and peacefully. It seemed that the Muslim missionaries converted the elite and noble strata first and, in a feudal society like Indonesia, the masses followed suit.

In the seventeenth and eighteenth centuries, Dutch imperialism and colonialism, like their Western counterparts which came to the East, including the Muslim world, and coined the white man's burden in Gold, Glory and Gospel. For three and a half centuries Dutch colonialism had made every effort to Christianize Indonesian people. However, in the eyes of the colonial authorities the results were very disappointing. Only 5 to 6 per cent of the nation were converted to Christianity, both Protestant and Catholic. It is not an exaggeration to say that Dutch imperialism and colonialism become a violent interruption of the peaceful and voluntary Islamic transformation process.

69 Studia Islamika, Vol. 2, No. 1, 1995

70 M. A min Rais

When Indonesia declared its independence in August 1945, Pancasila was agreed upon by Indonesia's founding fathers as the state ideology or state philosopby. Pancasila, literally meaning the five principles, consists of belief in one God, humanitarianism, national unity, democracy by consensus and social justice for all Indonesian people. It should be noted that the Muslim leaders at that time accepted Pancasila with the basic consideration that all five principles did not in any way in contradict Islamic teachings. In a sense Pancasila is the greatest gift from the Muslim people to the whole nation, since without their consent and concession Pancasila would never have existed.

From 1945 to 1965, when the communists made an abortive coup de'etat, religious tolerance between Muslims and Christians was remarkably good. During this period there was no significant strain between the two groups and in some cases they worked together to confront the problems of underdevelopment as their common problems. There were at least two reasons wby Muslims and Christians had a good relationship: firstly, Christians did not over propagate their religion and, secondly, both parties saw the immensity of the danger from the communists.

However, the quiet and almost harmonious relationship between Islam and Christianity in Indonesia changed abruptly after the abortive communist putsch in 1965. The new government which under the leadership of Suharto claimed itself as the New Order, decreed that all Indonesians must believe in God and must embrace a sanctioned religion. The five religions recognized by the Indonesian government are Islam, Hin· duism, Buddhism, Catholicism and Protestantism. Later, Confucianism was also granted the status of a religion. Christians stepped up their proselytizing activities following the unsuccessful communist coup without heeding the psychological situation of Muslims, and consequently these activities created deep concern and tension among the latter group.

The Christian activities which most hurt Muslims were the building of churches in Muslim communities which did not have any Christian families and the church-related distribution and donation of food and some· times even money to the needy in order to convert them to Christianity. Such activities were perceived by Muslims as the manifestation of arrogance and insensitivity on the part of Christians. As a consequence, some violent acts were launched by Muslims in response to the arrogant attitudes of some Christian missionaries. In mid 1967,/or example, a church in Meuleboh, Aceh, was attacked by Muslims. This accident triggered a national debate about how to avoid missionary activities that bring about

Studia Jslamika, Vol. 2, No. 1, 1995

AI-ls/am wa al-Nasr!miyyah fi Jndunisiya 71

tension and conflict. It is obvious that the future of the relationship between Islam and

Christianity in Indonesia will be marked by cooperation, tension and competition. Of course tension can be almost entirely removed if both Christians and Muslims respect each other by abiding by a common code of ethics, the most significant content of which is that da 'wah and missionary activities are banned among people who already profess belief in a religion.

Studia Jslamika, VoL 2, No. 1, 1995

72 M.AminRais

A min Rais

Islam dan Kristen di Indonesia Abstraksi: Sejak Indonesia menyatakan kedaulatan dan kemerdekaannya tahun 1945, hubungan antara Kristen dan Islam di negara ini telah diwarnai oleh kerjasama, ketegangan dan kompetisi. Hingga tahun 1960an jumlah Muslim sekitar 90 persen dari seluruh penduduk, tetapi pada awal1990an angka ini turun menjadi 87,5 persen. Dua setengah persen dari 185 juta orang adalah sekitar 4,5 juta, dan tentu saja jumlah ini tidaklah sedikit. Ketegangan dan persaingan sering mewarnai hubungan kedua agama hingga kini, dan perlu diingat bahwa masa depan Indonesia akan banyak bergantung pada arah dan prospek hubungan antara Kristen dan Islam ini.

Ketika Islam datang di Indonesia pada abad 12, masyarakat kepulauan ini telah memeluk agama Budha, Hindu, animisme dan dinamisme. Sejarah dengan jelas menunjukkan bahwa da'wah Islamiyyah yang dilakukan oleh 'ulama '- 'ulama' dari India dan tanah Arab mampu mengkonversi mayoritas masyarakat ke dalam Islam secara sukarela dan damai. Tampaknya, para da 'i tersebut pertama-tama mengislamkan kalangan elit dan bangsawan dan, dalam masyarakat feodal seperti Indonesia, rakyat kemudian mengikuti mereka. Imperialisme dan kolonialisme Belanda, sebagaimana juga kawan-kawan mereka yang datang ke Dunia Timur, termasuk dunia Islam, pada abad 17 dan 18, bertujuan untuk mendapatkan kekayaan, kekuasaan, dan menyebarkan agama Kristen (Gold, Glory and Gospel). Selama tiga setengah abad, Belanda telah melakukan segala car a untuk mengkristenkan masyarakat Indonesia. Namun, di mata penguasa kolonial, hasilnya sangat mengecewakan. Hanya 5 sampai 6 persen dari penduduk Indonesia yang berhasil dikristenkan, baik Katholik maupun Protestan. Tidaklah berlebihan kiranya jika dikatakan bahwa imperialisme dan kolonialisme


A l-Is/am wa ai-Nasr!miyyah fi bu/imisiya 73

Belanda merupakan pengganggu proses transformasi Islam yang berjalan damai dan sukarela tersebut.

Pada saat Indonesia menyatakan kemerdekaannya pada bulan Agustus 194 5, Pancasila disetujui oleh para pendiri negara sebagai ideologi negara a tau Jalsafah negara. Secara harfzah Pancasila berarti lima sila yang terdiri dari Ketuhanan Yang Maha Esa, Kemanusiaan yang Adil dan Beradab, Persatuan Indonesia, Kerakyatan yang Dipimpin oleh Hikmat Kebijaksanaan dalam Permusyawaratan/Perwakilan serta Keadilan Sosial Bagi Seluruh Rakyat Indonesia. Perlu ditegaskan bahwa para pemimpin Islam pada waktu itu menerima Pancasila dengan catatan bahwa kelima sila tersebut tidak diperkenankan untuk bertentangan dengan ajar an Islam. Maka dapat dikatakan bahwa Pancasila merupakan hadiah terbesar umat Islam kepada seluruh bangsa, karena tanpa persetujuan dan konsesi mereka, Pancasila tidak akan pernah ada.

A ntara tahun 194 5 sampai 1965, yaitu pada saat komunis gaga! dalam melancarkan kudeta, toleransi agama antara umat Islam dan Kristen berjalan baik. Selama periode ini, tidak pernah terjadi pertentangan yang berarti antarkedua agama dan bahkan dalam beberapa masalah mereka bekerjasama untuk memerangi pelbagai persoalan keterbelakangan yang dianggapnya sebagai masalah bersama.

Namun demikian, suasana tenang dan harmonis dalam hubungan antara Islam dan Kristen ini berubah secara mencolok setelah kegagalan kudeta komunis tahun 1965. Pemerintah baru di bawah kepemimpinan ]enderal Suharto, yang menyatakan diri sebagai Orde Baru, mengharuskan seluruh rakyat Indonesia untuk percaya kepada Tuhan dan menganut salah satu agama yang diakui. Terdapat lima agama yang diakui: Islam, Hindu, Budha, Katholik, dan Kristen (Kristen Protestan). Tidak lama kemudian Konfusius juga diberikan status sebagai agama yang diakui. Pihak Kristen, baik Katholik maupun Protestan, kemudian meningkatkan aktivitas penyebaran agama mereka tanpa menghiraukan perasaan dan situasi psikologis pihak Muslim. Akibatnya aktivitas mereka ini memunculkan keprihatinan yang mendalam serta tekanan bagi pihak Muslim.

Aktivitas pihak Kristen yang paling menyakitkan bagi umat Islam adalah pembangunan gereja di wilayah Muslim yang sama sekali tidak terdapat penduduk Kristennya, serta pemberian bantuan, baik yang berupa makanan atau uang, kepada kaum papa dengan tujuan mengkonversi mereka menjadi Kristen. Tindakan mereka ini dipandang oleh pihak Muslim sebagai cerminan arogansi dan kesewenang-wenangan.

Studia Islamika, VoL 2, No. 1, 1995

74 M.AminRais

Sebagian umat Islam terpaksa mengambil tindakan keras sebagai respons terhadap tingkah laku para misionaris ini. Pertengahan tahun 1967, misalnya, sebuah gereja di Meuleboh, Aceh, diserang oleh pihak Muslim. lnsiden ini sempat memunculkan perdebatan nasional tentang bagaimana menghindari kegiatan penyebaran agama yang tidak mendatangkan tekanan dan perselisihan.

Studia Islamika, Vol. 2, No. 1, 1995

Al-lsldm wa al-Naminiyyah fi Indunisiya 75

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A l-Is/am wa al-Naminiyyah fi Irultmisiya 79

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Studia IslAmika, Vol. 2, No. 1, 1995

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