Islam and diversity (plurality) in Indonesia.

Lecturue Of Family and Islamic Law :

Bayu Imantoro

By:
Marantika Damanik
(LAW 2017 -017201700002)

LAW
PRESIDENT UNIVERSITY
2019

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 Abstract: Religious, cultural and ethnic diversity in Indonesia is the wealth of the
Indonesian people referred to in the phrase "Unity In Diversity". Historically, the idea of
pluralism was adopted from the Prophet Muhammad SAW when he lived in Medina. In
this region, he lived with various religions, races, skin tone, and tribes. There are several
verses in the Al-Qur'an and the words of the Prophets Muhammad for Pluralism. From
these verses and traditions we can understand that Islam recognizes pluralism. Some of
Indonesia's Disintegration Threatened by separatist groups in several regions, even
triggered a split in power, and used religion as a means for provocation.

Keywords : Islam; Pluralism; Pluralism.

Background

Difference is the nature of beings from the beginning, God created creatures by bringing
their respective characteristics different from one another. Even in the same type of creature,
God has created differences. For example, humans are created with different ethnic backgrounds
(QS.AL Hujarat: 13). This difference with the aim that they get to know each other and
understand each other in other languages. Humanity is instructed by God to respect each other's
differences between them, because the difference is their basic nature. Therefore, the universal
value system that has existed in humans since ancient times until now has remained and has
similarities.

But in the reality of life that has been portrayed by mankind, this human nature that
should be understood, always experiences a 'stunt' if it cannot be said to have experienced
'failure' until now this phenomenon makes some people pessimistic over the function and role of
Religion, making it even more difficult to bring religion closer to diversity (difference). But in
reality the position of Religion is certainly not stronger than pessimism. This condition seems
very relevant with an explanation of who makes religion difficult and he will be defeated (An-
Nadwi, 1994; 304). However, it turns out there are some experts who oppose this pessimism.
Fundamental Values of religions, such as brotherhood, peace, compassion, respect for diversity
(plurality), togetherness, and mutual cooperation, remain a guideline for humanity until now.

In Indonesia, there are many religious adherents; Islam, Catholicism, Protestantism, Hinduism,
Buddhism, even Konghuchu and the schools within it. The many beliefs held by the Indonesian
people can even often bring problems between adherents. Especially, Christians and Muslims

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who have the same mission of spreading religion or propaganda 1(Johan Efendi, 1985: 170).
Each believes that his religion is the most correct and can bring salvation to the world and the
hereafter. In addition, the majority and minority often cause problems of relations between
religious communities. For the majority, they often feel dissatisfied if their position and role are
pushed by minority groups. Meanwhile, minorities often feel threatened by their existence and
rights. This problem often creates tensions between followers of religion.

Discussion

1. Religious Diversity in Indonesia: triggering diversity conflict in Indonesia?

Pluralism and Plurality.

Philosophically, religion actually comes from the same God. So, religion is one, it's just
that the method of worship is different. In the Qur'an, Allah states that the best people are those
who are sincere to God in doing good, following the religion of Abraham who is Hanaf (straight)
and makes Ibrahim a lover (QS.4: 25). This shows that the essence of religion is kindness framed
by sincerity, namely orientation to God and surrender in totality.

Pluralist Society.

Indonesia is called a pluralistic nation because it holds the roots of diversity in terms of
religion, ethnicity, cultural arts and ways of life. This diversity has long been the subject of study
by anthropologists, sociologists and other experts. 2Hildred Geertz, for example, illustrates the
diversity of the Indonesian people as follows: "In Indonesia there are more than 300 different
ethnic groups, each of which has its own cultural identity, and in that archipelago it uses more
than 200 unique languages. There are also many kinds of religious beliefs: almost all important
world religions are here, alongside a large number of original beliefs (Geertz, 1981: 1).
A pluralistic society requires a common platform (sentences sawa ') in which there are
two things: 1) values that are justified by the teachings of religions in Indonesia, 2) function as
nuktah agreements between various groups to realize political unity together (Madjid, 1983: 10).

1
Efendi, Johan “Dialog antar Agama: Bisakah melahirkan teologi Kerukunan? Dalam Agama dan Tantangan
Zaman, artikel Prisma, (Jakarta: LP3ES, 1985).

2
Hildred Geertz, Aneka Budaya dan Komunitas di Indonesia, terj. A. Rahman Zainuddin, (Jakarta: Pulsar, 1981).

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To fulfill this matter is not easy. 3In his writings, Cak Nur (Nurcholis Madjid) states the
complexity of the problems of the Indonesian people due to the confusing expression of the New
Order officials namely, Indonesia is not a theocratic state nor a secular state, it is a Pancasila
state. However, this is the right way for Indonesian people to view their own country (Madjid,
1995: 3).

Many people argue that diversity / diversity is a threat. Diversity is a threat in building
harmony in these differences so that peace is achieved. That is the dominant opinion that is often
used as a guideline by some Indonesian people, including policy makers, in seeing the conflict.
This kind of understanding is actually ingrained in the minds of many plural Indonesian people.
Perception of diversity (pluralism) is a threat which is a stepping stone to encourage and create
social conflicts that exist and that have occurred in Indonesia so far, which are basically rooted in
errors in managing diversity that is owned by the Indonesian Nation.

4
In the reform era, the diversity (plurality) of society tends to be a burden rather than the
unifying capital of the Indonesian nation. This is proven by the emergence of various problems
whose sources smell of pluralism, especially in the religious field. In a religious perspective, all
religious groups are not yet convinced that the basic value of every religion is tolerance. The
result is the emergence of intolerance and conflict.whereas religion can be a positive energy to
build the value of tolerance in order to create a state that is just and prosperous.

The basic value of every religion is tolerance, especially Islam, not less than verse 300
mentions the pearl of tolerance explicitly (QS. AL-Hujarat: 11). The problem now is that
tolerance in the life together is getting weaker, and anti-tolerance and anti-tolerance and anti-
pluralism are getting stronger. For tolerance, a way to develop tolerance is to develop a social
and cultural system approach.

The various conflicts that have occurred in Indonesia have always been drawn to the
issue of SARA (religion and ethnicity), these two things are very effective in capitalizing on
greater conflict and attracting the involvement of various parties, both local and regional, both
directly and indirectly. The problem is, why is religion often used as an effective keyword to

3
Nurcholis Madjid, “Cita-cita politik Kita”, dalam Aspirasi Umat Islam Indonesia, Penyunting: Bosco Carvallo dan
Dasrizal, (Jakarta: Leppenas, 1983), h. 10.

4
Nurcholis Madjid, Islam dan Negara Islam, Pengalaman mencari titik temu bagi mesyarakat Indonesia yang
Majemuk, dalam Islam dan Kemanusiaan, Membangun Tradisi dan Visi Baru Islam dIndonesia, ed.
Muhammad Wahyuni Nafis, (Jakarta: Paramadina, 1995)

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develop and expand the conflict that is happening? 5according to Johari Efendi, there are some
things that might be able to answer this question, namely:

1. The failure of religions in Indonesia in achieving its vision (Efendi, 2007: 56)

From the facts in the field where there is a conflict shows that religion is an effective tool to kill
those of other religions. Religion has become a means of resolution, several thousand human
lives have been lost from several 'religious conflicts' that have occurred, such as in Ambon, Poso,
and several other areas. It is time to understand that religion is to glorify humans.

2. The formal side is more dominant than the functional side (Efendi, 2007: 57)

Religious teachings, both on the theological and ritual side, have certain functions, aspects of
theology and rituals have been formulated formally the teachings of certain religions, which then
become a differentiator of the religions concerned with other religions. Religious Education,
which has been received and delivered in schools, has only transferred what is in the mosque.
School children are obliged to memorize prayer and movements, and that is what is tested as a
religious value, as a basis that this child is good or not, graduated or not. Our attachment to
religion is only symbolic attachment. On this basis, when symbols are damaged, the dominant
assumption is to damage and threaten other religions.

3. Religion is still a survival unit / a large part of Indonesian society (Efendi, 2007; 58)

In human beings are inherent various kinds of Identity. This identity exists from birth, but there
is also an identity that is built based on choice. Religion is one identity that changes even if it is
difficult to do. Most Indonesian people are still placed as survival units of their identities,
meaning that most Indonesian people still make Religion as one of the elements that helps
strengthen and revive their Identity.
To build tolerance between religions, we cannot generalize and or simplify the problems that
arise on the surface. We need to look at the level of tolerance that religion has in a more specific
territorial space, because each region will have a different tolerance elasticity. Tolerance that
must be built is a model of tolerance that not only lives side by side in peace, but also lives in
mutual respect by establishing social communication and cooperation in overcoming various
humanitarian problems.

5
Efendi,johari . problem Intoleransi dan konflik Sosial di Indonesia . Dalam “Modul Fiqh Tasamub: Membangun
Toleransi Berbasis Pesantren dan Masjid “,2007.

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 1. Islam: Religion of Tolerance.

In its long history recorded, Islam almost never separated from the name Tolerance. Tolerance in
the history of Islam is almost the same age as Islam itself. The history as written in the sirah
books that recounted the meeting of Rasullah with waraqah bin Naufal (a Christian leader at the
time, as well as the first translator of the gospels into Arabic) became one of the proofs of what
was conveyed.
6
There are so many legal bases from both the verses of the Koran and the hadith of the Prophet
SAW that show the importance of tolerance and the need to respect diversity for Muslims.
Therefore, it is not surprising that tolerance colors almost all of the "movements" of Islam in all
scientific spaces. In the field of law, for example, the provisions introduced by Islam in the
context of Law are not entirely new, that is, totally unknown to humanity before.

Islam still recognizes the rules or legal provisions that existed before it. Islam still recognizes the
rules or legal provisions prior to the arrival of Islam (Al-Qaththan, tt: 47). Realizing this fact, a
number of Islamic legal experts (fuhada) tried to formulate a legal basis that was able to maintain
the building of tolerance between Muslims and the previous ummah, by establishing a legal basis
which read: syar'u man qablana syar'un lana (syari'at of the previous ummah also be sharia for
us).

2. Islam: Religion of Humanity.

The unhealthy way of religion is not only enough to involve rituals at places of worship, but
needs to be implemented in a clear partisanship towards fellow humans. Faith should have
landed on the ground not in the sky. Islam is not a religion of formality that places importance on
strict rituals and rules, but forgets fundamental things, such as justice, compassion, and
sensitivity to the suffering of fellow humans. Religious practices that are contrary to human
values are clearly wrong.

Conclusion

From the explanation, it can be concluded that the difference in Identity until now is still an
interesting matter to be discussed and discussed. This is related to the existence of a variety of
conflicting understandings about diversity. Some frame diversity with social, political, cultural

6
Irfan A.Omar, “Pluralisme dalam Islam”, makalah disampaikan dalam diskusi yang bertema : "Islam, pluralism
and religious tolerance" yang diselenggarakan oleh Program Pasca Sarjana UIN Bandung pada tanggal 18
Mei 2006.

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robes and so on. And that plurality is a reality of Indonesian society and even the undeniable
world community. Islamic da'wah as an effort to fulfill God's commands must be done through a
dialogue door. Rahmatan lil'alamin as the main mission of Islamic da'wah will only be realized if
the behavior of Muslims brings mercy (peace) to the whole world.

As a Plural State like Indonesia, wise and wise attitudes among groups, ethnicities, religions and
races are one form of reality that cannot be avoided. Once the diversity of religion, culture, race
and even vision of life must be aware of natural phenomena. This awareness process, means
demanding recognition of differences as well as similarities between one another. Both
differences and similarities should be recognized with an open attitude and broad perspective in
order to create security, harmony, towards a harmonious Indonesian society. Islam encourages
and even requires the realization of togetherness in diversity, as can be seen from the views of
the Rasullah sirah which is the implementation of the teachings of the Al-Quran.

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