HADHRAMI SCHOLARS IN THE MALAY-INDONESIAN DIASPQRA: A Preliminary Study of Sayyid 'Uthman Azyumardi Azra

INDONESIAN JOURNAL FOR ISLAMIC STUDIES

A

Volume 2, Number 2, 1995

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HADHRAMI SCHOLARS IN THE MALAY-INDONESIAN DIASPQRA: A Preliminary Study of Sayyid 'Uthman

Azyumardi Azra

THE MUHAMMADIYAH DA'WAH AND ALLOCATIVE POLITICS IN THE NEW ORDER

M. Din Syamsuddin

OUR'AN INTERPRETATIONS OF HAMZAH FANSURI (CA.1600) AND HAMKA (1908-1982): A Comparison

Karel Steenbrink ISLAM AND THE STATE IN INDONESIA: Munawir Sjadzali and the Development of a New Theological Underpinning of Political Islam

Bahtiar Effendy ISSN 0215-0492

STUDlA ISLAMIKA Indonesian Journal for Islamic Studies Volume 2, Number 2, 1995

EDITORIAL BOARD: Harun Nasution Mastubu M. Quraisb Sbibab A Aziz Dab/an M. Satria Effendi Nabilab Lubis M. Yunan Yusuf Komaruddin Hidayat M. Din Syamsuddin Muslim Nasution Wabib Mu 'tbi EDITOR IN CHIEF: Azyumardi Azra EDITORS: Saiful Muzani Hendro Prasetyo joban H. Meuleman Nuru/Fajri BadriYatim AsSISTANTS TO THE EDITOR: ArifSubban Much/is Ainurrafik ENGUSH LANGUAGE ADVISOR: judith M. Dent ARABIC LANGUAGE ADVISOR: M. Fuad Facbruddin COVER DESIGNER: S. Prinka STUDIA ISIAMIKA (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/DilJEN/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.

Muhammad Ghufron Zainul A lim

Harakat al-Tawa'if al-Batiniyyah al-Indun1siyyah qabla Indiwa'iha tahta Ri'ayati Wizarati al-Tarbiyah wa al-Thaqafah Abstract: It was unavoidable that the coming of Islam into Nusantara

archipelago triggered religious conflicts in this area. The conflicts were caused by the fact that the indigenous people ofthis archipelago had accus· tomed to live in HinduBuddhist traditions for several centuries. The in· fluence ofthese religions was not only confined in ritual matters, but also rooted in all aspects oflife. Even the growing civilization at that time was shaped and inspired by the system ofvalues of the religion. This establish· ment, however, was diturbed by the coming ofIslam which offered a dif ferent set of religious teachings and socio-political concept. 'Historical records show how Majapahit kingdom had to surrender to the Demak kingdom, the first Islamic kingdom in Java. Of course, not all the con· flicts were manifested in terms ofpolitical violance. The conflict between these two traditions, for example, also emerged in terms of literature ex· pressions. During this time, there were several publications, such as Serat Gatoloco or Serat Darmogandul, which clearly indicates the growing religious conflict amongst the Javanese societies. The word "Allah" for instance, was misinterpreted into a Javanese term "olo'' meaning awful. "Rasulullah" {the Messanger ofGod) was changed into "rasa salah" (guilty feeling); and Muhammad was juxtaposed with Javanese term "makam" which means grave . Another consequence of the coming of Islam is the emergence of syncreting religious teachings. This phenomenon is an inseparable part of accommodationist attitude of the indigenous societies in absorbing cultural patterns ofgreat traditions, such as Hindu, Buddha or Islam, which came to this area. At the beginning, such a model of teaching, which was disseminated in oll regions of this area, was not well institutionalized. However, in the independent Indonesia, it revitalizes under the move·

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Muhammad Ghufron Zainul A lim

ment commonly called Aliran Kebatinan or Aliran Kepercayaan (literary means inner religious life movement}. Hundreds ofAliran Kebatinans began to be formally institutionalized in 1954. This group attempted to withdraw from the existing religions, especially Islam, and demanded for formal recognition of Aliran Kebation as a distinctive religion. Their attempt was declared in their congress in Yogyakarta, September 1970, in which they demanded the existing government to formally recognise Aliran Kebatinan as a religion. They believed that their demand was in line with the state constitution, the 1945 Constitution, espicially chapter 29 which maintains that: (a) the state is based on the belief of the Onness God; and (b) the state provides freedom for religious life. These demands of the adherents of Aliran Kebatinan triggered on go· ing heated polemics. Religious proponents, especially Muslims, paid a great attention to this appeal. Almost all of them rejected the idea of making Aliran Kebatinan as a separate religion. Prof Muhammad Rasjidi wrote a book, Islam dan Kebatinan, to uncover Javanese cultural heritage which contradict to Islam, such as mentioned in the book Serat Gatoloco. Apart from Gatoloco, the book Ki tab Sasangka Jati, the main reference ofAliran Pangestu, one ofthe member ofAliran Kebatinan, was also considered to be blasphemous. This book constitutes a a syncretic teaching ofIslam and Christian elements. For example, it maintains that the existence ofAllah, Rasul and Muhammad are inseparable, the same as in the relationship between God, Jesus and the Holy Spirit in Christianity, The case of Serat Gatoloco and Sasangka Jati constitutes a typical example of the tendency of Aliran Kebatinan. The teachings of this sect are not more than a combination ofvarious elements ofgreat traditions, such as Hindu, Buddha, Islam, Christianity and local beliefs. Thus, their demand for recognition by using the state constitution cannot be approaved. The state indeed guarantees the freedom of religion for the adherents of religions, but the members of Aliran Kebatinan cannot be classified as religious adherent since Aliran Kebatinan itself is not a religion. It only forms a tradition, which rooted in various world religions, and syncreticizing their elements into a set ofreligious thoughts. The gov· emment of the Republic of Indonesia finally reject the demand for the position in the Department of Religious Affairs. Instead, in order to accommodate their existence, the government gave a place for Aliran Kebatinan in the Department of Education and Culture. Since then, Aliran Kebatinan is only regarded as cultural organization and not a religious one.

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

Harakat al-Tawa'ifal-Batiniyyah

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Muhammad Ghufron Zainul A lim

Harakat al-Tawa'if al-Batiniyyah al-Indun!siyyah qabla Indiwa'iha tahta Ri'ayati Wizarati al-Tarbiyah wa al-Thaqafah Abstraksi: Tidak dapat dihindari bahwa kehadiran Islam di kepulauan Nusantara sedikit banyak memicu konflik keagamaan di wilayah ini. Masyarakat setempat telah terbiasa hidup dalam sistem ajaran HinduBuddha selama berabad-abad. Pengaruh kedua agama ini tidak hanya berkisar pada urusan ritual, melainkan telah berakar dalam pelbagai aspek kehidupan. Kemapanan ini kemudian goyah ketika Islam hadir dengan menawarkan suatu konsep kehidupan yang berbeda. Melalui data sejarah dapat dilihat bagaimana kerajaan Majapahit harus tunduk di bawah kerajaan Demak yang dipegang oleh kaum Muslim. Tentu saja tidak semua konjlik muncul dalam bentuk pertikaian politik. Konjlik an tara HinduBuddha dan Islam dapat pula muncul dalam ekspresi sastra. Pada masa-masa itu, misalnya, muncul tulisan-tulisan, seperti Serat Gatoloco atau Serat Darmogandul, yang jelas menunjukkan adanya ketegangan atau konjlik keagamaan. Kata "Allah" misalnya, diplesetkan ke dalam bahasa ]awa "olo" yang berarti jelek. "Rasulullah" {utusan Allah) diubah menjadi "rasa salah ";dan Muhammad disamakan artinya dengan istilah ]awa "makam" yang berarti kuburan. Konsekuensi lain dari kehadiran Islam adalah lahirnya ajaran sinkretik. fa muncul sebagai bagian dari sikap akomodatif sebagian masyarakat Nusantara terhadap pola-pola budaya besar yang masuk ke dalam wilayah ini. Model ajaran tersebut pada mulanya tersebar di pelabagai wilayah Nusantara dan merupakan gerakan-gerakan yang tidak terlembagakan. Namun demikian, pada masa kemerdekaan Indonesia, kelompok ini mengalami masa kebangkitan dalam gerakan keagamaan yang lazim disebut A/iran Kebatinan atau Aliran Kepercayaan dan mulai dilembagakan pada 1954. Kelompok ini berusaha memisahkan diri dari agama yang ada, khususnya Islam, dan menuntut untuk diakui sebagai

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Muhammad Ghufron Zainul A lim

agama tersendiri. Usaha ini tampak, misalnya, dari kongres mereka di Yogyakarta pada September 1970, di mana mereka meminta pemerintah mengakuiAliran Kebatinan sebagai agama. Kelompok ini berkeyakinan bahwa tuntutan mereka sesuai dengan UUD 1945, khususnya pasal 29, yang memuat: (a) negara berdasarkan pada Ketuhanan Yang Maha Esa; dan (b) negara menjamin kebebasan beragama. Tuntutan kelompok Aliran Kebatinan ini memicu polemik yang berkepanjangan. Para tokoh agama di Indonesia, khususnya Islam, memberi perhatian yang besar dalam menanggapi tuntutan kelompok ini. Hampir semua tokoh agama menentang keras tuntutan diakuinya A/iran Kebatinan sebagai agama. Prof Muhammad Rasjidi menu!is buku Islam dan Kebatinan untuk membongkar warisan kebudayaan Jawa yang banyak bertentangan dengan Islam, seperti dicontohkan dalam kasus Serat Gatoloco di atas. Selain buku ini Kitab Sasangka Jati, rujukan A/iran Pangestu, salah satu anggota A/iran Kebatinan, juga dipandang mengandung ajaran yang menyimpang. Kitab ini memuat ajaran-ajaran yang mencampuradukkan sistem ajaran Islam dan Kristen. Misalnya, kitab ini memandang kedudukan Allah, Rasul dan Muhammad sebagai satu kesatuan sebagaimana halnya dengan Tuhan, Jesus dan Roh Kudus dalam Kristen. Penulis melihat bahwa kasus Serat Gatoloco dan Sasangka Jati merupakan contoh tipikal dari kecenderungan kelompok Kebatinan. Ajaran-ajaran yang mereka miliki tidak lebih dari penggabungan antarpelbagai unsur yang terdapat dalam agama-agama besar. Maka ia berpandangan bahwa klaim kelompok untuk memandang A/iran Kebatinan sebagai agama tidak bisa diterima. Mereka tidak berhak menuntut pengakuan dari negara dengan memakai dalih pasa/29 UUD 1945. Negara memang menjamin kebebasan beragama bagi para pemeluknya, tetapi kebebasan itu, menurut penulis, adalah bagi mereka yang beragama. Penganut A/iran Kebatinan tidak secara otomatis masuk dalam kategori pengikut agama, karena memang A/iran Kebatinan bukanlah agama. Ia hanyalah tradisi yang memiliki akar sejarah dalam aliran-aliran keagamaan yang mencoba menggabungkan pelbagai warisan tersebut dalam sebuah pernik iran. Pemerintah akhirnya menolak tuntutan mereka untuk dimasukkan ke dalam wilayah Departemen Agama. Namun demikian, pemerintah tetap memperhatikan keberadaan mereka dengan memasukkan A/iran Kepercayaan ke dalam Departemen Pendidikan dan Kebudayaan, karena dipandang bahwa gerakan ini lebih bersifat kebudayaan ketimbang keagamaan.

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

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