In a similar outcome to the Ahmadiyah and Lia
Aminuddin cases, the Indonesian Ulema Council (MUI) last week issued
fatwa (edict) No. 4/2007 against the newly born Islamic sect Qiyadah Islamiyah, led by Haji Salam (alias Ahmad Moshaddeq), in Bogor.
In the past we have seen numerous intellectuals and scholars voicing
passionate criticism of MUI''s fatwas, including Azyumardi Azra, Dawam
Rahardjo, Komaruddin Hidayat, Djohan Effendi, Ulil Abshar Abdalla,
Abdul Moqsith Ghazali, Weinata Sairin, Syafi''i Ma''arif, Anan Krishna
and Abdurrahman Wahid, to name a few.Suffice it to say that these intellectuals are -- in
the name of pluralism, freedom of faith and religious tolerance --
concerned that these edicts trigger religious violence against the
Ahmadiyah and Eden or Salamullah sects.Apart from controversy and concerns surrounding
possible persecution against the Qiyadah Islamiyah by certain radical
groups, one may wonder why claimants of prophethood still emerge in
modern Indonesia, at least in the cases of Lia Aminuddin and Haji Salam
who have made particular use of the idioms of Islamic doctrine.
It is worth recalling that in the history of Semitic prophethood, in
ancient times
prophets played an essential role in advocating reform
for the betterment of society.
However, it seems hard if not impossible to apply such a theory to
Indonesian claimants, while we remain a majority and are satisfied with
the establishment.
Worse still, they are often seen as deviants and heretics, as Muslims
hold there is no prophet after "the Seal of the Prophets/khatam anbiya," -- the Prophet Muhammad.However, if we use the emergence of these claimants as
a point of departure for further contemplation, we are reminded to
practice self-criticism as a religious society.
Azyumardi Azra also reminds us that the
interpretations of religion held by a majority are not the sole truth,
or that we can force the rest to follow.
It may be true that we no longer need prophets in an ancient sense with
regard to their charisma and leadership, as the latter role has partly
been taken over by modern but secular institutions -- such as
governments, political parties, intellectuals and even religious
leaders (as heirs of past prophets and guardians of official religions).
Thus, the declaration in ancient times of prophethood and new religion
has been replaced, in terms of leadership, by modern presidential
candidates or the formation of political parties.
Claims of revelation and the establishment of new religious teachings has been replaced by new ideologies or schools of thought.
Regardless, with the current situation the way it is, in Indonesia we do need more prophets -- in the modern sense. That is, to cooperate in the fight against corruption
inherent in our culture and mentality, to guard the nation against
disintegration, to uphold the rule of law and, finally, to escape from
a multi-dimensional crisis. In this respect, we expect and hope more prophets come and stand boldly, leading the people (ummah) to voice the truth.
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