Islam-Christian Proselytization Theology and its Relevance toward Religious Harmony Building

Transcription

1 Volume 119 No , ISSN: (on-line version) url: Islam-Christian Proselytization Theology and its Relevance toward Religious Harmony Building 1 Bakhruddin Fannani and 2 Moh. AnasKholish 1 Universitas Islam Negeri Maulana Malik Ibrahim Malang. 2 Universitas Islam Negeri Maulana Malik Ibrahim Malang. Abstract This study aimed to determine how the views of FKUB toward Islam- Christian proselytization in religious harmony building in Malang, Secondly, to find out how the strategy of FKUB in carrying out the transformative proselytization between Islam and Christian in religious harmony building in Malang. The type of research used in this study is a qualitative research with a phenomenological approach. Data collection methods used were; In-depth interviews (depth interview), observation and documentation. The results in this study were that for FKUB Malang Islamic-Christian proselytization would be Makruh for its law, not forbidden (haram) if it gives effect to religious conflict. Proselytization strategies offered by the Members FKUB Malang in religious harmony building is a way to cultivate the diversity of each believer, as well as awareness of society heterogeneity which is pluralistic and inclusive in Malang. Lost sheep is no longer interpreted by people outside the Christian, however, should be interpreted as an internal proselytization of Christians that religiosity quality remains weak. Key Words:Proselytization, islam, christian, transformation. 1045

2 1. Introduction Transformation of religious proselytization is carried out by FKUB in the postreform tend to be inclusive and pluralist in Malang. Proselytization principles carried out by FKUB in Malang in post-ordebaru is the principle of voluntary without coercion. That principle ia as manifested in the doctrine of all religions both Islam or Christian. In addition to the voluntary principle, FKUB also believes that massive proselytization must be balanced with efforts to create harmony between the two. For FKUB, converting other religions would be makruh if it gives effect to religious conflicts, as happened in Situbondo, Ambon and Tolikara and regions in eastern part of Indonesia. The principle of "To you your religion and to me my religion" is elegant principle in paving the religious conflicts that often occur in Indonesia. The change or transformation of proselytization from exclusive to be inclusive is what will have an impact on religious harmony in Malang and Indonesia in macro. For the genealogy of Islam-Christian conflict began as an exclusive proselytization mission and orthodox, so expectations are inclusive proselytizing transformation model is able to become a pilot materials once applied in other areas which have very high potential conflict. 2. Method This research was conducted in Malang, it is based on the following considerations: Malang as Education City has given a different climate to the problem of Islam-Christian proselytization. The existence of the Southeast Asia Bible Seminary in Malang is one important indicator that Malang is an object of Christianity proselytization which is very massive for Indonesian context even Southeast Asia This research belongs to qualitative research with phenomenological approach. As related to the selection of key informants was originally done by sampling techniques which is followed by a snowball sampling technique 1. The used data collection methods are: in-depth interviews (depth interview) with the elite FKUB administrators; observation which is used to view the settings and patterns of Islam-Christian proselytization transformation and its relevance in paving the religious conflict; and documentation method is used to retrieve data about the portrait and population composition of social and culture aspects, and also religion that supports research focus. The data analysis of this research will be carried out repeatedly between the collection and analysis of data simultaneously with the on-going analysis principles. 1 Moleong, Lexy J. Metodologi Penelitian Kualitatif. Bandung: Remaja Rosdakarya, Pp

3 3. Findings Construction of FKUB Malang in Delivering Transformative Islamic Proselytization Islam as the religion of the majority in Malang is the fruit of Islamic proselytization movement carried out massively, Islam with the theological concept of rahmatan lilalamin is able to be a magnet for indigenous people in Indonesia in the context of the macro and the indigenous people of Malang in the context of micro 2. Such conditions as being disclosed by Nur Salim as vice of FKUB that Islamic proselytization he knows well as Orde Baru and reform periods are not different significantly. Because Islam on both regimes can be considered mature in the level of Islam propaganda in Malang that he feels today becomes the fruit of the trustees struggle (wali), not the fruit of the struggle that we did. The success of Islamic proselytization in Indonesia brought by traders and walisongo without violence 34 when it is considered to be one of the Indonesian Muslim character footing which is more tolerant and friendly 5. Islam in Indonesia could become a magnet for indigenous Indonesia that was once embraced animism, dynamism, Hinduism and Buddhism. Nur Salim stated that the interest of natives toward the Islamic proselytization movement is due to the intelligence of Islamic preachers who were able to unearth the universality of Islamic values in the context and culture ness 6, whereas in the historical records say that Muslim Indonesia is a product of propaganda, Islam-acculturative proselytization without swords (expansion). As its premise, Indonesian Muslims do not suffer quantitative population escalation in Indonesia at the time, as some Muslim countries in the Middle East and Europe through the expansion path. Some verses of the Koran (Al-Quran) explains that responsibility of Prophet is communicating the message of Allah and do not force anyone to believe in 78. The right to choose religion freely implicitly stated by Koran in Surah al-kahfi (18:29) that argues: "The truth is from your Lord, so let anyone who wants to believe, and let anyone who wants to disbelieve (reject)". Similarly, in Surah al- Kafirun (109: 6) Koran directs the Prophet to deliver to the Gentiles: "To you your way (religion), and to me my religion", as an indication that there is no 2 Mawardi.PelaksanaanpemeliharaankerukunanumatberagamaKaitannyadenganqanunacehpasal 9 ayat 1 tahun 2015.Substantia, Volume 18 Nomor 1, April Riyadi, M. Irfan & Basuki, Membangun Inklusivisme Faham Keagamaan (Ponorogo: STAIN Ponorogo Press, 2009) 4 Tri Yuliana Wijayanti. Konsep Kebebasan Beragama Dalam Islam Dan Kristen. PROFETIKA, Jurnal Studi Islam, Vol. 17, No. 1, Juni 2016: Yuliyatun Tajuddin, Walisongo Dalam Strategi Komunikasi Dakwah. Addin, Vol. 8, No. 2, Toriqul Chaer. Islam Dan Pendidikan Cinta Damai. ISTAWA: Jurnal Pendidikan Islam Vol. 2, No. 1, Moleong, Lexy J. Metodologi Penelitian Kualitatif. Bandung: Remaja Rosdakarya, Turner, Bryan S, Agama dan TeoriSosial, Jakarta: IRCiSo

4 compulsion in religion 910. For example, it can be seen in Surah al-an'am (6: 108). With the principles of glorious Islam run by the Islamic government that stretches from India to the Middle East to Spain, there is no compulsion in religion 11. This creates a peaceful coexistence for 800 to 1,000 years of Islamic rule that achieved great progress in various fields including science, science and medicine. Therefore Djoko and Nur Salim gave bids related to transformative Islamic proselytization. According to transformative Islamic proselytization will be realized not through compulsion in religion, as was done by Islamic extremists, but through a change in attitude of Muslims themselves. Muslims are often represented as a religion of violence importer lately. Construction of FKUB Malang in Delivering Transformative Christian Proselytization At the same level, FKUB role in the realization of Transformative Christian proselytization based on religious harmony in Malang also continue to be pursued. Because in de facto, Christian proselytization efforts continue to loudly voiced and practiced by Christians. This is illustrated by the Christian mission known as "Global Mission" is a religious movement to dominate the world both structurally and culturally committed by the church and the components of Christianity with various streams of this movement is a mandate from the Bible so that all these people become followers of Jesus Christ as contained in Matthew 28: "Therefore, go and make all nations my students and baptize them with name of Father and the Son and the Holy Spirit, teach them to observe everything I have commanded you The preceding paragraph, known as the "Great Commission" (the Great Commandment) and in terms of typology, the sentences are included the type of orders and their status is very strong order sentence, so that it is no wonder the whole movement of Christianity to formulate a variety of ways to immediately convert the world. Whereas in the religiosity context in Indonesia, the sense awareness of plurality and heterogeneity in human life is a necessity for Indonesian people are very multifaceted and multiplicity 12. It was as disclosed by Bryan S. Turner that individuals who live in a society will undoubtedly be faced with many different cultures, religions, and beliefs. 9 Turner, Bryan S, Agama dan Teori Sosial, Jakarta: IRCiSo SyamsuddinArif. Interfaith Dialogue dan Hubungan Antaragamadalam Perspektif Islam. Jurnal TSAQAFAH Vol. 6, No. 1, April Mu ti, Abdul &Fajar Riza UlHaq, Kristen Muhammadiyah: Konvergensi Muslim dan Kristen dalam Pendidikan. Jakarta: Al-Wasat Publishing House, SitiHasanah. Inovasi Materi Dakwah Dari Ibadah Ke Muamalah Bagi Ormas Islam Untuk Merealisasikan Masyarakat Inklusif Di Kota Semarang. Jurnal Dakwah, Vol. XV, No. 2,

5 Nationally, religious harmony is manifested in the first principle of Pancasila and the second principle as an ideal basis, and Article 29, paragraphs 1 and 2 of Constitution 1945 as the constitutional basis, as well as the National Long-Term Development Plan (RPJPN) from 2005 to 2025 as a pilot project for religious harmony. The cornerstone of its operations, relying on the Joint Rules (Perber) of two ministers, they are the Minister of Religious Affairs and the Minister of Domestic Affairs No. 8 and 9 of 2006 on Maintenance of Religious Harmony. The central government's efforts to harmonize religious people, especially Islam and Christians will never been realized in the realm of praxis and Malang local communities without the role of Religion Harmony Forum (FKUB) 13. The transformation of religious proselytization is expected to spearhead the dissemination of Islamic values 14. Both Islam and Christianity is a religion of love in the terminology of Muslims it was called Rahmatan lil Alamin concept for all religions that exist in this universe 15, including Christianity. For FKUB, as stated by Djoko and Stevanus, converting other people's religion will become makruh if it gives effect to religious conflicts, as happened in Sitibundo, Ambon and Tolikara and regions in eastern part of Indonesia. The principle of "To you your religion and to me my religion" is elegant in principle in paving the religious conflicts that often occur in Indonesia (Djoko and Stevanus Interview: 2015). Pdt. Stevanus himself confirm that Christian proselytization should not be done in the midst of the people who have faith. That perspective is not widely held by the clergy. So, we need a perspective revolution from exclusive proselytization inclusive proselytization by means of imaging that Christianity is a religion of peace and the religion of Love. (Stevanus, Interview: 2015). From the Islamic-Christian Exclusive Proselytization to Inclusive proselytization with Religion Harmony Base: Strategies of FKUB Malang in Realizing Transformative Proselytization In the opinion of Nur Salim and Djoko, the emergence of exclusive religion proselytization is often caused by a textual perspective on religion. "Ballighu anni walau ayah" tends to be interpreted in the context of religion external proselytization. So that, the result is that the extremists will take the road as was done at the time of the Prophet's companions (Djoko Interview: 2015). In the doctrine of Christian religion also appears the same phenomenon. Christian proselytization is motivated by the interpretations of lost sheep which must be realized by means of exclusive Christian proselytization. This was as being stated by Stevanus and Hendrik who said that the outbreak of Christian 13 Tarwilah. Peranan Walisongo Dalam Pengembangan Dakwah Islam. Ittihad Jurnal Kopertis Wilayah XI Kalimantan, Vol. 4 No Marzuki. Kerukunandan Kebebasan Beragamadalam Pelaksanaan Syariat Islam di Aceh. Jurnal Multikultural & Multireligius Vol. IX Suryan A. Jamrah, Toleransi Antarumat Beragama: Perspektif Islam, Jurnal Ushuluddin Vol. 23 No. 2,

6 proselytization is caused by Christians perspective which is textual and doctrinal (Stevanus, Interview: 2015). The condition is as expressed by Arthur J. D'Adamo, that there are four ways of view of religion which is considered as an indication of religion epistemology crisis. This crisis stems from religion's way of knowing toward the religious texts which were locked in the very rigid elements: first, that the religious text as an axiomatic truth is consistent, secondly, it is complete and final thus it s not allowing the truth existing in another (in religion), third, as the only source in which humans acquire the meaning of salvation, enlightenment and release, four, revealed directly by God so that its truth is guaranteed 16. In a note of Gavin W. Jones, inter-religious tensions in Indonesia include: Christian-Islam conflict in 1950s in Aceh and Christian villages in Toraja region South Sulawesi; and other tensions in the late 1960s that originates in the Muslim reaction to the massive increase in the number of churchgoers as in East Java, Central Java and Batak Karo in North Sumatra (Jones, W. Gavin, 1985). According to the explanation of Andito, in 1931 the number of Christians in Indonesia is 2.8% of the population. In 1971, it became 7.4% and in 1990 it increased to 9.6%. Stevenus also revealed the similar that Christian is substantially in line with the spirit of universal humanity. Therefore Christianity is a system that benefits everyone, including those who are not Christian, and from this aspect, Stevanus looked at the relationship between Christians and the plurality reality of Indonesian society. (Stevanus, Interview: 2015). As a social reality, if pluralism is not properly managed would bring social conflict 17. In the context of Indonesia and Malang in micro which is very pluralistic, wisdom in preaching proselytizing is strategic. With the wisdom, it can be formulated an inclusive propaganda of proselytizing construction, it is proselytizing propaganda that holds that anyone in this life is a part of us. There are three aspects related to inclusive proselytization of Islam: first, inclusive proselytization of Islam grounded in the spirit of humanity and the universality of Islam 18. Humanity implies that Islam is a religion of humanity. Second, Islam and Christianity at the level of religion ideally is open to reject exclusivism and absolutism and gave a high appreciation of pluralism. Third, the inclusiveness of Islam and Christian have a strong commitment to pluralism, which is the value system of positive-optimistic view of the plurality (Hendrik and Nur Salim, Interview: 2015). On the basis of the fact in view of Nurcholish Madjid, inclusive propaganda 16 Rachman, Budy Munawar. Tinjauankritisatassejarahfiqh: darifiqh al-khulafaur Rasyidinhingga Madhhab Liberalismedalam Kontekstualisasidoktrin Islam dalamsejarah. Paramadina, Jakarta Asma ul Husna. Pendidikan Politik Berbasis Pemikiran Islam Humaniter. MAGISTRA.Vol. 4, Gina Lestari. Bhinnekha Tunggal Ika: Khasanah Multikultural Indonesia Di Tengah KehidupanSara.Jurnal Pendidikan Pancasiladan Kewarganegaraan, Vol. 28, No.1,

7 proselytization is built on two pillars: first, the plurality as a objective fact of human community, a type of God's Law or sunnat of Allah, and that only God knows and can explain, in the hereafter, why humans are different from one another. Therefore according to Nur Salim, Muslims in Malang had to look confidently to themselves, discreet and wise, and realize its function as a witness and jury over men. They are the most superior class, because it should reflect the attitudes mature and vigorous leadership, not selfish but altruistic. (Nur Salim, Interview: 2015). The most important is how Muslims develop the plurality dimension 19. For that pluralism should be understood as a "true meeting of multiplicity in bundles of politeness/ civility (bonds of civility)" (Nurcholish Madjid, 1997: 241). Making perception of human error in religion is often distorted, even the reduced value, due to a narrow understanding of the doctrine of excessive and so contrary to the concept of religious pluralism 20. If the doctrine of Islam is projected in a community context of Malang, the socio-cultural pluralism which is a prominent feature of Malang as a rule should be considered. For that, he tried to convince both Muslims and non-muslims that having more favourable to pluralism is a must, not only because of the objective reality demands of modern life, but because it has been explicitly stated by Koran and proved empirically by Islamic civilization in its heyday (Nur Salim and Stephen Interview: 2015). Observation distinguishes itself by (1) the opinion of Christians, as told by Hans Kung, who still considered Islam, for the most part, as an rigid entity, as a covered religious system 21,Harold Coward who examines ways and religions reactions toward face the pluralism challenge to the consideration of sceptical and less fair in understanding the Islamic doctrine of pluralism. On a different level, Nurcholish Madjid actually sees the sides of excellent doctrine and Islamic civilization in response to pluralism. Second, the meeting point of religions. Then how about religious proselytizing? Islam is as any other religions cannot circumvent the mission deployment which is believed to have exclusive truth. But, because religious proselytizing is "call", the consequence is there should be no coercion. In view of Nurcholish Madjid, propaganda proselytizing must consider plural social reality. Koran itself has a certain recognition to people of other faiths who have a holy book (the so-called Ahl alkitab). It can be inferred from an affirmative to prophet Muhammad that he should declare his faith in the Book 19 Assegaf, Arifin. Memahami Konflik AntarIman dalam Th. Sumartana, Pluralisme, Konflikdan Pendidikan Agama di Indonesia. Yogyakarta: Pustaka Pelajar, Madjid, Nurcholis, Islam Kemodereandan Keindonesaan, Bandung: Mizan, 1988, 21 Hans Kung, et. al, Christianity and the World Religions, Paths to Dialogue with Islam, Hinduism, and Buddhism, Doubleday, New York , pp

8 of Allah revealed to mankind. This attitude is in a series of basic instructions of Prophet relationships with existing religions, which is based on Holy Book. 4. Conclusion Both Muslim and Christian communities feel being called to do exclusive proselytizing by saving others through proselytizing or solicitation to religion believes. Ironically, exclusive proselytization always has an impact on the emergence of tensions and religious conflicts, especially between Islam and Christian. Proselytizing strategies offered by the Members of FKUB Malang in building religious harmony is a way to cultivate the diversity of each believer, as well as awareness of the heterogeneity of a pluralistic and inclusive society in Malang At the same level, interpreting the lost sheep in Christian dogma which becomes the fuels of proselytization must also be re-defined. Lost sheep is no longer meant people outside Christian, however, should be interpreted as an internal proselytization of Christian that the religious quality remains weak. References [1] HamimIlyas, Islam Risalah Rahmatdalam Al-Quran (Tafsir Q.S. Al-Anbiya, 21: I07), hermeneia, Jurnal Kajian Islam Interdisipliner Vol. 6, No. 2, [2] Suryan A. Jamrah, Toleransi Antarumat Beragama: Perspektif Islam, Jurnal Ushuluddin Vol. 23 No. 2, Juli-Desember 2015 [3] Yuliyatun Tajuddin, Walisongo Dalam Strategi Komunikasi Dakwah. Addin, Vol. 8, No. 2, 2014 [4] Toriqul Chaer. Islam Dan Pendidikan Cinta Damai. Istawa: Jurnal Pendidikan Islam. Vol. 2, No. 1, [5] Tarwilah. Peranan Walisongo Dalam Pengembangan Dakwah Islam. Ittihad Jurnal Kopertis Wilayah XI Kalimantan, Vol. 4 No [6] Asnawan. Islam Dan Akulturasi Budaya Lokal Di Indonesia. Jurnal Falasifa. Vol. 2 No. 2, 2011 [7] Faisal Ahmad Shah, Kebebasan Beragama: Analisis Tahap Kefahaman Masyarakat Islam di Wilayah Persekutuan Kuala Lumpur.Jurnal Pengajian Islam, Akademi Islam, Kuis. ISSN Vol 8,2015. [8] Tri YulianaWijayanti. Konsep Kebebasan Beragama Dalam Islam Dan Kristen. Profetika, Jurnal Studi Islam, Vol. 17, No. 1, 2016:

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