Publisher: The Wahid Institute | Directors: Yenny Zannuba Wahid, Ahmad Suaedy | Chief Editor: Rumadi | Executive Editor: Alamsyah M. Dja’far | Board of Editors: Ahmad Suaedy, Gamal Ferdhi, Alamsyah M. Dja’far | Editorial Staff: M. Subhi Azhari, Nurun Nisa’, Badrus Samsul Fata | Lay out: Ulum Zulvaton | Contributors: Noor Rahman (Jakarta), Dindin A. Ghazali, Suhendy (West Java), Nur Khalik Ridwan (Central Java and Yogyakarta), Tedi Kholiludin (Central Java), Zainul Hamdi (East Java), Syamsul Rijal Adhan (Makassar), Yusuf Tantowi, Akhdiansyah (NTB) | Address: The Wahid Institute , Jln Taman Amir Hamzah 8, Jakarta - 10320 | Phone +62 21 3928 233, 3145 671 I Fax. +62 21 3928 250 Email: info@wahidinstitute.org Website: www.wahidinstitute.org. Published by The Wahid Institute in cooperation with TIFA Foundation.

ReportWAHID InstituteThe

Monthly on Religious issues

23Edition

October 2

009

Editor’s Word

The attacks against suspected terrorists and the issues that have since emerged were the main focus of mass media in September. The incident began with a raid on a house in Kepuhsari, Mojosongo, Jebres, Solo. It then developed when a number of locals rejected that the three corpses be laid to rest in their village. They did so on the grounds that the village would be seen as a “terrorist village”. In the end, however, the three terrorists were buri­ed in their respective villages.

Besides terrorism, the legislation of the Jinayah draft regulation has also received much attention. On September 14, the Aceh People’s Representative Council (DPR) passed the regu­lation, which determines punishment for mar­ried individuals guilty of adultery, allowing them to be stoned to death. The government of Aceh has issues with the article, and a number of human rights activists have also objected to the legislation. Besides violating human rights principles, the regulation contradicts higher legislation.

Elsewhere, a number of accusations have been made against suspected deviant sects. One case involves Herman, a priest from Me­nado. In addition to being considered deviant, Herman has been accused of violence against his congregation. In Banten, a compound was burnt down on suspicion it was home to devi­ant practices, while a dukun in East Java was evicted.

In this edition we continue to cover cases connected to Ramadan. In Lombok, two sus­pects accused of attacking journalists in a raid on a restaurant undertaken by the Mata­ram municipal police and the Muslim Compo­nent (KUI) were arrested by police. Cases of intolerance continue to colour our country, with the cancellation of an event to break the fast at a church in Solo and a ban on Eid prayers held by a group in Jakarta. Read on for more.

Aceh DPR legislates Jinayah Nurun Nisa’

THE Aceh People’s Representative Council (DPR) legislated the Jinayah regulation on Monday (14/09). The

regulation set sanctions for individuals guilty of jarimah (an act forbidden in syariah and punishable by cutting off one’s hands) and drinking alcohol, maisir (gambling), khalwat (being alone in a private place with someone of the opposite sex), ikhtilath (socially indecent behaviour), adultery, sexual assault, rape, qadzaf (accusing an individual of adultery without being able to substantiate the accusation by producing four witnesses), liwath (homosexual relationship), and musahaqah.

Those guilty of violating the law face anything from between 10 to 400 lashes of the whip. Married individuals guilty of adultery face being stoned to death.

These types of crimes and their res­pective punishments differ from positive law in Indonesia, and have thus received much protest from a variety of circles. The Syariah Civil Society Network, for instance, rejects the regulation for a variety of rea­sons, including because participation of

civil society was restricted. “Civil groups have noted that the aspirations of those civil society groups involved in compiling the draft regulation were sidelined,” a representative explained during a press release (14/09).

The network comprising the Coali­tion of Aceh Human Rights NGOs, Kontras Aceh, RPuK, LBH Aceh, LBH APIK Aceh, KPI, Flower Aceh,Tikar Pandan, ACSTF, AJMI, KKP, SeiA, GWG, SP Aceh, Radio Suara Perempuan, Violet Grey, Sikma, Pusham Unsyiah, and Yayasan Sri Ratu Safiatuddin also said that the Jinayah regulation was not the answer to the needs of Acehenese society, but actually had the potential to create conflict which could then interfere with the peace process currently under­way.

There are several fundamental problems with the draft regulation as published in the press release, including multi­interpretational definitions which lead to legal uncertainties and the risk of criminalising innocent individuals, especially females.

In addition, the publication of the

The implementing of whiplash law in Aceh/Photo.dok. Media Indonesia

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■ Monthly Report on Religious Issues, Edtion XXIII, October 2009

The WAHID Institute

Locals Reject Bodies of 3 Suspected Terrorist Alamsyah M. Dja’far

ON Friday (2/10) Susilo’s body was laid to rest in a public grave in Pracimaloyo, Makamhaji,

Kartasura, Sukoharjo, Solo, Central Java. The time was 01.30. The burial itself took all of 20 minutes. As Tempo Interaktif

reported, a number of viewers shouted out “Allahu Akbar” and cursed his killers. Dozens of security officers stood guard

draft regulation contradicts the spirit of enforcing and fulfilling the human rights of all citizens as emphasised in the 1945 Indonesian constitution and even the Aceh Government Law itself. Several articles in the Jinayah regulation con­tradict regulations made in the Human Rights Law, the Law on Eradicating all Forms of Discrimination Against Women, the Law Legislating the Anti­Torture Con­vention, the Law on Child Protection, the Law on Eradication of Domestic Violence, the Criminal Code, and the Islamic Legal Compilation.

Voicing similar concerns to this net­work, the Coalition for Participative Policy said that the draft regulation removes the principles of certainty and equality be­fore the law, especially for officials. “There are still chapters that are full of impunity,” said Zulfikar Muhammad, spokesperson for the coalition, as quoted by acehkita.com, on Thursday (10/09). For instance, article 7 states that not all individuals guilty of jarimah will be punished with ‘uqubat, as some may be implementing orders that they have been given by an authorised official. “This is a form of legal discrimination,” Zulfikar explained.

The National Commission on Violence Against Women (Komnas Perempuan) said that the legislation of the regulation proved that the national government had failed in enforcing the constitution. “The emergence of this regulation on jinayah as part of the framework of Indo­nesian policy is witness to the failure of the national government which has the authority and responsibility to examine and annul local policies that contradict national regulations and the 1945 In­donesian constitution,” the commission stated in a press release (15/09).

Komnas Perempuan was also op­posed to the legislation having anything

to do with the unique nature of Aceh and the special provisions made for Aceh in national legislation, arguing that such provisions should not be used as a basis to justify and institutionalise discrimina­tion against and inhumane treatment of Indonesian citizens wherever they may be. As a result Komnas Perempuan recommended that prodemocracy and human rights activists ask the Constitu­tional Court to review Law No. 11/2006 on the Government of Aceh, which pro­vided the legal basis for legislation of the Jinayah regulation in Aceh.

Former president Abdurrahman Wa­hid who pushed for implementation of syariah in Aceh several years ago, as quot­ed by Suara Media News (15/09), said that it was best if syariah law in Aceh did not include stoning to death or amputating various body parts as both punishments violate human rights and the Criminal Code.

The Supreme Court stated that stoning to death in the Jinayah regulation could be contested in a judicial review. “The community can request that the law be reviewed in the Supreme Court if it is considered to contradict legislation,” said the head of the Supreme Court’s Law and Human Rights Bureau, Nurhadi, as quoted in Koran Tempo (16/09).

According to Nurhadi, those indi­viduals punished with the above regula­tion could take the case to the Supreme Court. “They can appeal to the Supreme Court,” he added. The Supreme Court has not yet decided whether appeals in regards to the Syariah Court’s verdicts should be heard in a religious court or public court.

The government of Aceh itself has still not reached agreement on stoning to death. “We are in a dilemma. Whatever legislation is passed, must to be imple­mented. But we continue to reject that stoning be a part of the regulation,” said the vice Governor Muhammad Nazar. He promised to address the issue in the Aceh parliament. “We are opposed to having stoning as a part of the regula­tion. It has been legislated, but note that we will take further action,” Nazar said, as cited in Suara Media News (15/09). The

government, he said, had not yet made plans to propose a judicial review of the regulation. “Whatever laws are passed should be implemented. We will think about the next step,” he added.

Previously, in front of about 30 par­liament members attending general assembly IV in the parliament building on Friday night (11/9), the secretary of Aceh Husni Bahri Tob, representing the government of Aceh, rejected stoning to death for adultery. “It is equivalent to the death sentence,” he said (acehkita.com, 12/09).

Meanwhile, a group in support of the regulation demanded that the gover­nor, Muhammad Irwandi, immediately step down if he refused to sign off on the regulation that the Aceh parliament has already passed. “If not, the gover­nor must resign and let another person take his place, who would then sign the regulation,” said Tengku Hasanuddin Yu­suf Adan, head of the Indonesian Islamic Propagation Council (DDII) in a press re­lease, as quoted by Serambi News (18/09). It is the governor’s duty to sign the regu­lation as it falls under his responsibility. Hasanuddin also reminded Irwandi that he should not refuse to sign the regula­tion just because he thought it would scare off investors. “So, don’t go looking for foreign money by sacrificing Allah’s law because it will prove fatal for your grandchildren,” Hasanuddin said cyni­cally.

These demands to resign were unnecessary as, according to law, local regulations are effective after 30 days without being signed. Article 43 (2) of Law No. 10/2004 on forming legal regulations states that should the regent/mayor fail to sign a draft regulation within 30 days after collective agreement was reached on the draft, then it would legally be­come a local regulation documented in the local government archives.

Latest developments suggest that the acting head of Aceh’s DPR since the 2009 elections Hasbi Abdullah is in fa­vour of removing stoning to death. He feels the majority of Acehenese parties also are in favour of its removal (Media Indonesia, 8/10). M

Several articles in the Jinayah regulation contradict regulations made in the Human Rights Law,

the Law on Eradicating all Forms of Discrimination Against Women,

the Law Legislating the Anti-Torture Convention, the Law on

Child Protection...

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n Monthly Report on Religious Issues, Edition XXIII, October 2009

The WAHID Institute

at the grave. The corpse had arrived half an hour before, under tight security, and was buried without further ado

The other two suspects killed in the raid in Kepuhsari, Mojosongo, Jebres, Solo along with Noordin M. Top from Malaysia, were Bagus Budi Pranoto alias Urwah and Husamudin alias Mistam alias Ario Sudarso alias Aji. They were buried respectively in Bulu, Dukuh Madaran, Mi­jen, Kaliwungu, Kudus on Friday morning (2/10) at 08.00 and Karangreja, Kutasari, Purbalingga on Thursday (1/10) at 21.30.

A white banner was hung across the main road in Karangreja, Kutasari, Purbalingga on the last Wednesday of September (23/9). The red ink read, “This Community Opposes the Burial of Terrorist Mistam in Kutasari, Purbalingga”.

It was erected by a group who did not agree that Mistam should have been buried in the village. They staged a demonstration at the Karangreja vil­lage hall on Wednesday (23/9). ”We can’t stop asking why Karangreja locals are willing to accept Mistam’s corpse. Do they not know that this man was a high class terrorist? His actions caused a lot of people to lose their lives,” said Parikun (39), spokesperson of the group.

The atmosphere became heated and rioting almost broke out when some lo­cals who willing to accept Mistam’s body reacted to the demonstration. These locals were willing to let his body be buried in the village purely on the basis of humanitarian considerations, which did not by any means suggest that they were supportive of terrorism. As a citizen of Karangreja, they felt Mistam had the same rights as all other locals.

According to Iwan Mujianto, village head of Karangreja, besides being a matter of equal rights, the decision to allow the burial to proceed was based on agreement from community leaders, institutes and other locals.

Opposition was also voiced by a number of locals in Pasuruhan, Binangun, Cilacap, Central Java, after hearing about the response of Karangreja locals and

discovering that Urwah would be buried in Pasuruhan. Urwah was born in Pasuru­han to Sanwardi (deceased) and Wajem, who live in Melela, RT 19 Rw 06. Those unhappy with his body being buried in the village wrote a statement signed by community leaders and presented to the head of the village consultative council, Ahmad Riyadi.

Their opposition was based on four reasons. “First, the individual is no longer a citizen of Pasuruhan, second his actions have sullied the image of Pasuruhan, thirdly it will negatively affect the efforts of Pasuruhan locals, especially the youth, to find work, and fourth, terrorism is very inhumane,” Ahmad Riyadi said.

Besides Mistan and Urwah, the burial of Susilo alias Adib was opposed in a similar manner. Locals in Kadokan, Su­koharjo, Central Java were against Susi­lo’s burial there, as were those in Kudus, where his parents live. As reported in the media, dozens of locals gathered in vil­lage streets to voice their opposition on Wednesday (23/09). They stood guard along the road entering the village after hearing Urwah’s body would be brought home.

In order that the burial be “blessed”, the Muslim Defence Team (TPM) of Cen­tral Java sent a letter to the provincial branch of MUI asking them to issue a fatwa on burials. “A fatwa on the correct manner in which to lay Muslim corpses to rest, disregarding whether or not the corpse is a suspected terrorist, corrupter or big­time criminal,” said one of the TPM members, Budi Kuswanto in Solo, as quoted by TVone, Monday (28/9).

But the Surakarta branch of MUI felt no need to issue a fatwa. “For Muslims, burying a corpse is a duty we all must ful­fil,” said executive head of Surakarta MUI, Zainal Arifin Adnan, in Solo, as cited by Antara, on Tuesday (29/09). If the com­munity refused to bury Susilo’s body, the matter should, he said, fall under govern­ment authority. And as good citizens, the community should abide by the govern­ment’s decision. “If a person has died, he is free from the law. We, as Muslims, have an obligation to bury the deceased.”

Seeing the large scale opposition, Ur­wah’s family lawyer was convinced that there were certain people acting behind the scenes, instigating the community to reject Urwah’s burial. “We are certain some people are pulling strings,” said Kurniawan Isac as quoted by VIVAnews, (23/09).

In response to the controversy, the

Central Java Police Chief, Inspector General Alex Bambang Riatmodjo, made a statement on Friday (25/9) in Solo, in which he said, “That kind of reaction is fitting for a community that feels nega­tively affected by the terrorist activities the suspects were involved in.”

Rejection of the suspected terrorist’s bodies, he continued, could contain quite a meaningful message for society, warning against involvement in terrorist activities and networks. At the time of the statement, the police had not yet prepared alternative locations for the three bodies to be buried at. “The Pon­dok Rangon graveyard in Jakarta, which is usually used to bury drug addicts could

be a possible alternative,” he said. Also in response to the controversy,

the National Alliance for Freedom of Re­ligion and Belief (AKKBB) offered their opinion. AKKBB said that although crimi­nals, they did not need to be discrimi­nated against. “We feel there is no justi­fication for the community to reject the burials. Fear that the burials will lead to the villages being labelled terrorist vil­lages is another matter entirely and is not a legitimate basis for rejection,” said the director of the Indonesia Legal Resource Center (IRRC), Uli Parulian Sihombing, in a press meeting in the LBH office in Central Jakarta, Wednesday (30/09).

AKKBB also criticised the state­ment made by Inspector General Alex Bambang Riatmodjo, in which he said that rejection of the burial indicated a level of understanding amongst soci­ety of the danger inherent in terrorism. “Burying corpses has no threat of danger whatsoever. On the contrary, the state, including the police, must for the sake of the law protect all citizens,” AKKBB explained. Consequently AKKBB argued that it would be seriously discriminative if the state prepared alternative graves for the corpses.

M

We feel there is no justification for the community to reject the burials. Fear that the burials will lead to the respective villages being known as terrorist villages is another matter entirely and is not a legitimate basis for rejection --Parulian Sihombing

Besides being a matter of equal rights, the decision to allow the burial to proceed

was based on agreement from community leaders, institutes

and other locals.

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■ Monthly Report on Religious Issues, Edtion XXIII, October 2009

The WAHID Institute

Compound Used for Study Group Burnt by Masses

A compound used for an Islamic study group in Sekong village, RT 01 RW 01, of Cimanuk, was burnt

to the ground by dozens of people on Tuesday night (8/9). Fortunately, no one was killed in the blaze. The leaders and participants of the study group were not there when the compound was burnt. The media has called the five year old house by various names, including Pade-pokan Zikir Qodariyah-Naqsabandiyah, Kelompok Islam Hakekok (Islamic Group for the Truth) and Wali Gaib (Invisible Saint)

The attack was apparently trig­The attack was apparently trig­

gered by suspicions that Syahrudin, the leader of the study group, was practicing deviant teachings, such as hidden marriages, and marriages without witnesses, representatives or guardians, requiring only the attendance of the man and woman to be wed.

In addition, according to one local, Syahrudin, more commonly known as Ustadz Syah, also taught people to worship in weird ways. “Dozens of his followers would gather in the compound and just repeatedly chant the profession of faith without praying. So we were forced to burn the place down,” he said,

as quoted by okezone.com (10/09).Jupran bin Satra (44), secretary of

Sekong village, explained to the media that the day before, Monday (7/09), Syahrudin’s wife, Ririn, made a startling announcement to about 300 locals. She had left Syahrudin some time ago for a good reason. “In Ririn’s statement, we discovered that when Syahrudin married her she was a widow with three children, two of whom were named Sri Sumar­wanti and Intan. Syahrudin’s marriage to Ririn gave him one child,” he said, as quoted by Media Indonesia (09/09).

Jupran also explained that some time

Noor Rohman & Alamsyah M. Dja’far

Masses near a luxurious house at Jalan Bangau 2 No. 18, RT 5 RW 3, in Pondok Labu,

Cilandak, South Jakarta dispersed the Naqsyabandi Haqqani congregation as they were about to participate in the Eid prayer (18/09).

Locals approached the house after hearing the call of “Allahu Akbar” over the mosque loudspeaker (signalling the end of Ramadan), as most Muslims were still supposed to be fasting. “At about 09.30 lots of people had gathered, we reckon it was a family event. But when we heard them singing “Allahu Akbar”, we became suspicious,” the head of the community association unit number 3, Entong Syafii, told journalists.

Another version was that the prayer was dispersed because the congrega­tion had no permission from the head of the community association unit. “I didn’t know about this. They should have asked us for permission,” Entong Syafii said, as

quoted at okezone.com (18/09). The Naqsyabandiyah congregation

felt they had the right to hold Eid prayers because their fast ends two days early. “This is our belief. We fast two days before everyone else. We apologize to those we have angered,” Imam, a congregant, said. The locals had become angry upon knowing of the early Eid prayers and had forced them to disperse.

Those involved, according to Naqsyabandi members, included police officers, the head of the local community association unit and twenty or so men. “They wanted to stop the Naqsyabandi­yah Eid prayer,” said Rivaldi, a congregant present for the prayer, as quoted at detik.com (18/09). “As for the men, they didn’t seem to be locals, they seemed more like ojek drivers,” Rivaldi added.

After persevering for about half an hour, the congregation eventually gave in and dispersed. They admitted that they were emotional, but rather than creating a disturbance, Rivaldi and others chose to be silent and finish the prayers for which they had already prepared. “Because most of us are young, we were worried about causing chaos if we kept going,” he explained. The congregation, already late in preparing the Lebaran meal eventually chose to eat and invited those locals who had come to eat with them.

The police claimed they came to

mediate the situation, and not to disperse the congregation. “The locals were upset by the event. We came to prevent any­thing unwanted from occurring,” said the chief of Cilandak police, Police Commis­sioner Dony Adityawarman, as quoted by detik.com (18/09).

The pressure from the locals was enough to eventually stop the Eid prayer. The congregation dispersed peacefully. “They’d only sung “Allahu Akbar”, they hadn’t even begun praying. They just live here. They hold their activities else­where,” Dony said.

But the congregation had claimed to police to be from an organisation. “They claimed to be from the Rab­bani Sufi Institute Indonesia,” Donny added. Revaldi, as cited at okezone.com (18/09), is a researcher for the Rabbani Sufi Institute Indonesia. The Institute is a formal institute for Naqsyabandi Haqqani members, and, according to Revaldi, was a legal entity. Its official website explains that it is a foundation focussed on empowering Indonesian youth. They have the Haqqani Rabbani Band and the Naqshbandi Haqqani Rabbani Whirling Dervishes, they do aikido, and publish books about Naqsyabandi figures. Their activities are held at Villa Cinere Mas, Pondok Cabe. The house they used in Pondok Labu for their Eid prayers was donated by a businessman and member of the congregation. M

“This is our belief. We fast two days before everyone else. We

apologize to those we have angered.” – Imam

Masses Disperse Early Eid PrayersNurun Nisa’

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n Monthly Report on Religious Issues, Edition XXIII, October 2009

The WAHID Institute

“He (Syahrudin) would not admit to his actions. In fact, when we confronted him he acted

surprised and outright denied the accusations. So now we have to dig

deeper.” – Deni Okvianto

Priest Herman’s Violence Disturbs Locals

HERMAN Kemala has been the fo­cus of attention for many after it came to light that his religious

activities in Menado involved violence towards congregants. It was made known after a former congregant record­ed a 6.36 minute video. The recording, quoted metrotvnews.com (30/09), shows how Herman Kemala treated the mem­bers of his congregation. He slaped their cheeks, both male and female, and they could only bow down, too afraid to look into the eyes of their leader.

The violence displayed in the video received much protest. Hundreds of priests and Christians, as cited at VIVANews.com (11/09), made their way to the North Sulawesi National Unity of­fice to submit evidence in the form of videos and recordings.

Parents in Menado also admitted they were disturbed that their children could be influenced by Herman’s indoctrina­tion. The sect is regarded as deviant by the local Christian community. The most deviant of all teachings was the justifica­tion of killing to protect the family.

It has been these kinds of teachings that have caused fear amongst Herman’s followers. Yet they cannot protect their children who are quite obsessed

with Herman Kamala. Take for instance Telly Sondak, who claims her child has followed Herman Kemala since the age of 15 and only returned home when journalists wanted to interview him. However, Nancy Walangitan, a mem­ber of Herman Kemala’s congregation, denied Telly’s claims.

Hanny Pantouw, priest of Bethel Church, said that besides the vio­lence, Herman was also suspected of spreading other deviant doctrines. “He is teaching about illegal things like stealing and killing,” he explained, as quoted by VIVANews.com (10/09).

Herman, also leader of the Allah’s Magnificence Foundation, spread his teachings through a leader system. That is, he would move from one hotel to another throughout Menado, and even beyond.

His target has been youth and stu­dents who are energetic and eager to spread religious teachings and to find funds to support the sect. “Teenagers over 17 years of age are made to leave their parents and are allowed to steal, even to kill anyone who gets in the way of their religious activities,” Hanny added. Hanny explained that the slapping was used to punish those members who had

done wrong. Herman denied all accusations

made of the foundation he has directed since 2004. In fact, as written at Liputan6.com (11/09), he feels that such actions erase the sins of his 4000 or so followers. Besides these two teachings, another quite controversial teaching depicted in the video is that, according to Herman, religion permits abortion.

According to a legal observer from Universitas Samratulangi, Ralfie Pinang­sang, if religious worship contains vio­lence, which is inappropriate and tends to violate the law, then the Criminal Code must be put into effect. “The police must immediately start handling the case, and must be proactive in their investigation, so that it doesn’t drag on,” Ralfie said, as quoted by VIVANews.com (10/09).

Nurun Nisa’

into her second marriage with Syahrudin, he asked Ririn to be the representative for his marriage with Sri. It would be a hid­den marriage. “The request shocked Ririn, but she couldn’t refuse,” he said. Ririn was disappointed, and then left Syahrudin, but did not divorce him as their marriage had also been a hidden marriage.

The police confronted him with the two women he had allegedly raped, Ri­rin and her daughter SW, but Syahrudin denied all accusations. “He (Syahrudin) would not admit to his actions. In fact, when we confronted him he acted sur­

prised and outright denied the accusa­tions. So now we have to dig deeper,” said the vice­chief of Pandeglang police, Police Commissioner Deni Okvianto, as quoted at radarbanten.com (11/09). Unfortunately, Syahrudin still refuses to comment.

After investigation, the Pandeglang police announced that four locals, Ac, Ag, Dn, and Ar were strongly suspected of being involved in the burning of the compound, which was quite a distance from the other residences in the area. All four suspects were from ¬Sekong, and are currently in a cell in the Padeglang police station for violating article 170 of the Criminal Code, which carries a maxi­mum sentence of 5 years imprisonment. “The case is beginning to become clear. We have arrested four suspects,” said Chief Police Commissoner Idra Herma­wan, head of the Pandeglang criminal investigation center, to Radar Banten, Fri­day (11/9).

Meanwhile, to determine wheth­er Syahrudin was guilty of religious defamation, the vice chief of police stated that police would coordinate with MUI and the Coordinating Board for Monitoring Mystical Beliefs in Society (Ba­korpakem). “This is important. Later MUI and Bakorpakem will hold a hearing with Ustadz Syahrudin to determine exactly what teachings he has been spreading. After they have issued an explanation, police can then determine which articles of the Criminal Code apply,” he said.

However, several days later the Banten branch of MUI declared the Hakekok sect as deviant. “Banten MUI is urging Bakor­pakem to take firm action,” said the head of Banten MUI, Aminudin Ibrohim, in Serang (republika, 10/09).”What is deviant is the idea that worship is completed through intention alone and it is done in dark places. Also unmarried males and females are allowed to have sexual rela­tionships,” Aminudin added. M

Information received by the Monthly Report suggests that Herman has been reported by local churches on suspicion of violating articles on religious defamation.

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■ Monthly Report on Religious Issues, Edtion XXIII, October 2009

The WAHID Institute

Two Mataram Journalists Victims of Municipal Police and Community Raid

Two journalists from national television stations, Herman Zuhdi (TVone) and Yosibio Novianto (Trans

TV) were attacked by a number of people on Jalan Ismail Marzuki, Cakranegara, in Mataram when they were covering the raids on restaurants open during the day in the month of Ramadan. The raid was led by dozens of members of the Mataram municipal police and the Mus­lim Component (KUI) at the beginning of last September (01/09). The two journalists received bruises to their faces, and their tapes were destroyed.

The raid began at 10.00 at Cafe Delicio, KFC and McDonalds in the Ma­taram Mall. They found no customers at any of these fast food joints. They then placed the chairs on the tables and asked the managers not to open during Ramadan. The group dressed in flow­ing robes and turbans then continued

with their raid, moving on to Jalan Bung Karno and Jalan Ismail Marzuki.

Two journalist organisations, the West Nusa Tenggara branch of the Indo­nesian Journalists Association (PWI) and the Alliance for Independent Journalists (AJI) , condemned the abuse. They asked that police immediately arrest those re­sponsible. “Don’t hesitate in taking action against the culprits,” said H Ismail Husni, head of NTB PWI and also manager of the daily Lombok Post.

The chief of Mataram police, Chief Police Commissioner Triyono, promised to immediately arrest the perpetrators. “We already know their identity, we’re currently looking for them,” he said. Po­lice recently confiscated a motorbike suspected of belonging to one of the culprits and have interviewed several witnesses.

The Muslim Component (KUI) is coordinated by H Husni Tamrin, a mem­ber of the local Mataram parliament and the United Development Party (PPP). Bearded, and with a preference for wearing long flowing robes, he looks like a Jamaah Tabligh (fundamentalist group) member. Raiding restaurants is an annual agenda for Husni Tamrin, though the group responsible goes by

different names each year. Right from the beginning of Ramadan, Husni Tamrin had asked the mayor of Mataram, HM. Ruslan, several times to do something about cafes that stay open during the day. He even threatened that if the may­or refused to take action then he and his members would do so themselves.

Two of the four suspects were eventually arrested on Monday (7/09), known by the names of Galwazi Hidayat alias Melong and Adi Joeng. Head of the Criminal Investigation Unit of the Mataram police station, Police Chief Commissioner Andi Dadi, stated that the two suspects were arrested on Monday night at their girlfriends’ houses. “We arrested them when they were hiding in their girlfriends’ houses in Dasan Jangkrik and Kebon Duren Cakranegara,” Andi told journalists in Mataram, as cited at VIVAnews.com (8/09).The other two sus­pects are still on the run.

If proven guilty the two face a maxi­mum jail sentence of 5 years. They will be charged with article 351 in conjunc­tion with article 170 of the Criminal Code on mistreatment and abuse.

Source: Harian Lombok Post (02/9), VIVAnews.com (08/9).

M

Yusuf Tantowi

The raid was led by dozens of members of the Mataram

municipal police and the Muslim Component (KUI) at the beginning

of last September (01/09). The two journalists received bruises to

their faces, and their tapes were destroyed.

So far, police have investigated Herman Kemala but have not officially announced him as a suspect. The North Sulawesi provincial government have also formed an investigative team to im­mediately resolve the case.

Information received by the Monthly Report suggests that Herman has been reported by local churches on suspicion of violating articles on religious defama­tion. On this matter, AKKBB stated in a press conference (30/09) that Herman’s violence was purely a criminal case that

must be dealt with, for instance, by applying article 351 of the Criminal Code. Herman’s violence has no relation with religion and thus it is not appropriate to call it religious defamation as is addressed in article 156a of the Criminal Code.

It seems that this is the second time Herman has had dealings with police. The first was in mid 2007, as cited at metrotvnews.com (10/09), when he was suspected of fraud by pretending to be a student asking for donations in Dumai, Riau, to help rehabilitate drug addicts. M

West Lombok Salafi Case SuspendedYusuf Tantowi & M.Jayadi

“In the early morning segment on Friday (11/9),

Solo Radio FM ran a quiz on film soundtracks and in one part our broadcaster played Genjer-Genjer, a song from

the film Gie”.— Yunianto Puspowardoyo

Leader of the West Lombok Salafis, H Musfihat (50) alias H Mukti admits they will approach the National

Commission for Human Rights if police do not immediately proceed with their case. He claims police have not been

serious in responding to the destruction, eviction and theft that his congregation has fallen victim to.

Herman’s violence was purely a criminal case that must be dealt

with, for instance, by applying article 351 of the Criminal Code.

Herman’s violence has no relation with religion and thus it is not appropriate to call it religious defamation as is addressed in

article 156a of the Criminal Code.

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n Monthly Report on Religious Issues, Edition XXIII, October 2009

The WAHID Institute

Hizbullah Protest After Solo Radio Plays Genjer-GenjerTedi Khaliludin

Laskar Hizbullah protested against a private radio station in Solo, Solo Radio FM, on Monday (14/09) after

the station broadcast the song “Genjer-Genjer”. The group of about 20 masked men demanded that Solo Radio FM apologise to Indonesians, especially those from Solo, for broadcasting a song considered by the New Order regime to uplift the spirit of the Communist Party (PKI) movement.

“The song is a PKI song and is trai­torous to the nation. In addition, PKI has

caused much suffering in Indonesia,” said Yanni Rusmanto, coordinator of Laskar Hizbullah.

He continued that there was concern that the song, played on Friday (11/9) at 03:45, would open old wounds for the na­tion. ”Also, broadcasting that song could hurt political victims connected to PKI’s betrayal.”

“We demand that Solo Radio FM im­mediately ask for forgiveness from the na­tion, especially those in Solo who heard the broadcast,” he declared, also admit­ting he had received consent from the Solo branch of the Indonesian Council of Ulama (MUI). Over and over, the group shouted out “Allahu Akbar”, and anti­com­munist messages. “Communists, destroy... communists, destroy,” they shouted, as cited in Suara Merdeka (15/09).

Meanwhile the general manager of Solo Radio FM, Yunianto Puspowar­doyo, announced that the station would

openly apologise to society in regard to the broadcast.

“We have already signed an apology in relation to the case. We will openly apologise to society as soon as possible,” he said. He explained that the incident was due to carelessness from the radio station in Manahan, Solo.

“In the early morning segment on Friday (11/9), Solo Radio FM ran a quiz on film soundtracks and in one part our broadcaster played Genjer-Genjer, a song from the film Gie,” Yunianto Puspowar­doyo explained.

Hari Wiryawan, a member of the authorization section of the Central Java Indonesian Regional Broadcast­ing Commission (KPID), confirmed that the Central Java KPID had received a re­port from the community concerning the broadcast of Genjer-Genjer on Friday (11/9).

As quoted in Antara, Hari explained

“Insya Allah after Lebaran we will go to Jakarta to face the National Commission for Human Rights” he told journalists at his house in Mesanggok, Gapuk, Gerung, West Lombok, Wednesday (1/9). His group is also prepared to take a lawyer.

According to H Mukti, the destruc­tion and eviction they have experienced is not just a common criminal act but is a violation of human rights, and thus he demands that the culprits be punished. He will also sue those responsible for making a false certificate for a religious bequest by falsifying the signature of H Mukti’s father, the deceased H Muh Kasim. The certificate stated that Of­fice of Religious Affairs in Gerung had been notified, but featured no stamp or signature.

He told how, in 1990 he did indeed donate a library in the name “Nur Muhammad” for religious purposes. He hoped that with the library com­munity members could increase their

knowledge by reading his private collec­tion. The name “Nur Muhammad” came from his grandfather, Muhammad Nur, a community figure in the village.

“I never donated the land to the mosque, I just donated the use of the library so the books could be read by all,” H Mukti said. Unfortunately, the former village head of Mesanggok, H Mas’uddin, considered it to be a donation of land to the neighbouring Daarud Ad­Da’wah mosque. H Mas’ud and several other community figures made a certificate for the land in the name of the Daarud Ad­Da’wah mosque.

“They falsified my father’s signa­ture. Even though he couldn’t sign,” he explained. His other relatives also disagreed. He himself signed the certifi­cate, but argued that it was because at the time he was sick and did not read the declaration in detail.

Meanwhile, since the violence and eviction of Salafi members from Mesanggok, their fate is still uncertain. “Our fate is still unclear today, we’re still waiting for the West Lombok govern­ment to fulfil their promise. The prom­ised they would immediately resolve the case by relocating our congregation to a safer place. But we’ve been waiting since February and it hasn’t happened,” said

Hani Iswanti, H Mukti’s oldest daughter. She also claimed to have filed several

reports concerning the violence and destruction to the West Lombok police, number: STPL/29.a/II/2009/SPK in the name Hani Iswanti; STPL/28.a/II/20¬09/SPK in the name Inaq Maream; and STPL/30.a/II/2009/SPK in the name Hj Rasmiah, dated 21 and 22 February 2009. Yet even today it remains unclear what action was taken.

Despite this, at the end of last June, police released information on the devel­opment of the investigation. The report, number B/01/V/2009/Reskrim of June 30, explained that police had summoned witnesses and had confiscated evidence. It also informed the public that they would be immediately handing the case over to the public prosecutor.

“We hope that the authorities handle this case seriously so we can go back to living normally. So far we haven’t got houses to live in, while those evicted from Mesanggok still live in their relatives’ houses or have fled to Central Lombok,” he explained. Failing this, he would re­port the case to and ask protection from the National Commission for Human Rights.

M

According to H Mukti, the destruction and eviction they

have experienced is not just a common criminal act but is

a violation of human rights, and thus he demands that the

culprits be punished.

“In the early morning segment on Friday (11/9),

Solo Radio FM ran a quiz on film soundtracks and in one part our broadcaster played Genjer-Genjer, a song from

the film Gie”.— Yunianto Puspowardoyo

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■ Monthly Report on Religious Issues, Edtion XXIII, October 2009

The WAHID Institute

Controversy Over Breaking Fast Program at Solo GKJ

The Java Christian Church (GKJ) in Manahan, Solo, has a very unique tradition every fasting month. As

a mark of tolerance towards the Muslim community, the church always provides packages to break the fast for only Rp 500. The tradition has been running for 13 years and is financed in part by contri­butions from the local Muslim commu­nity. This is only fitting, as the very cheap packages are affordable to the Muslims nearby the church. Enthusiasm for the program is apparent from the ever in­creasing numbers. This year, more than 500 packages were sold each day.

However, after only one week, the Surakarta police asked the church board to stop the program in order to maintain a peaceful environment. They argued a number of elements within the commu­nity did not agree with the activity (detik.com, 28/08).

The decision was made on the basis of a meeting between the Manahan GKJ board and the Security and Intel Chief of Surakarta police. In essence the 13 year old program was to be stopped. The church was represented by Priest Ratna Ratih, J Soeprapto (former vice mayor of

Surakarta) and Tumiriyanto (NGO activist in Solo).

“The other day the Surakarta police came to meet us and ask that the pro­gram be stopped. They said they had received a lot of input and pressure from a number of groups expressing their disagreement with the event that we’ve been holding for the past 13 years,” Priest Ratih explained, as quoted at detik.com.

During the meeting at the Surakarta police station, Ratih continued, the church sated that the program would be stopped in accordance with police wishes. “This Friday afternoon (28/08) is the last day as the rice and side dishes have already been prepared,” she said.

On Friday afternoon the food packages to break the fast were sold as usual. Only it was not held within the church as usual, but was held out the front of the church in the slow lane of Jalan MT Haryono.

As with the previous days, customers had to pay Rp 500 to receive a drink, tea, rice and a side dish. The menu for the afternoon was a special from Solo known as timlo. The committee had pre­pared 500 serves, all sold out.

Priest Ratna Ratih announced to all in attendance that it was the last day the program would be held, and that they had been forced to stop selling cheap rice after a police warning.

To journalists, Priest Ratih joked that it was the last supper. Then, in a serious tone, she said they would try other ways to express religious harmony and hu­manitarian aid for the less fortunate.

NGOs Question CancellationAfter the church was instructed to

cancel the program, representatives of a number of social groups met with po­lice at the Solo police station on Monday (31/08). They were received by the vice chief of Solo police, Police Chief Com­missioner A Marhaendra ,and the Secu­rity and Intel Chief, Police Commissioner Jaka Wibawa, who they asked about the cancellation of the cheap rice program (solopos.com, 31/8).

Tedi Khaliludin

Feeling discredited, hundreds of LDII members from Krakitan, Bayat, swarmed the local police station

on Saturday morning (19/09) in protest of the actions of an ustadz known as SR, from Dukuh Jombor, Krakitan, Bayat.

As cited at solopos.com, the ustadz was suspected of having discredited LDII members in several forums. In order to prevent anything unwanted from occur­ring, SR was secured in the Bayat police station.

In resolving the issue, police held a forum in which the Bayat district head and Police Chief Commissioner Widji DM were present. On request of LDII mem­bers, SR was prepared to sign a declara­tion of apology.

In the declaration, SR admitted he had done wrong and promised to im­prove LDII’s name via the mass media and religious forums. If on another occa­

sion he was to be proven guilty again, he acknowledged that he was willing to be sued in accordance with the law.

The head of Klaten LDII, Drs Sugiyo, expressed his acceptance of the apology and the hope that all parties respected the decision, stating that he had not taken legal action.

Police Chief Commissioner Widji DM declared the matter resolved. However he noted that police would continue to monitor the situation in light of the fact that the issue was quite sensitive.

Source: www.solopos.com (19/09)

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As cited at solopos.com, the ustadz was suspected of having

discredited LDII members in several forums. In order to

prevent anything unwanted from occurring, SR was secured in the

Bayat police station.

Ustadz SR Discredits LDII Tedi Khaliludin

Jaka Wibawa explained that the police did not only stop the event because of complaints and pressure.

that to date there is no specific law that bans songs related to PKI.

“However Law No. 32/2002 on Broad­

casting states that all broadcasting insti­tutes are forbidden to broadcast material that can cause national disintegration,” he

added. Source: Antara News, Detik, Suara Mer-

deka. M

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n Monthly Report on Religious Issues, Edition XXIII, October 2009

The WAHID Institute

According to Zainal Abidin from Insan Mas NGO, cheap rice has been sold for 13 years. “But why was it stopped last Friday? And it’s even promoting inter­re­ligious harmony,” Zainal asked, as cited at solopos.com.

He argued that society was disap­pointed with the cancellation. Mean­while Priest Retno Ratih said that the number of people who had taken ad­vantage of the cheap rice had continued to increase. “Because the number kept increasing eventually we had to hold it indoors. But not in the church, in the multi­purpose hall. And there was no re­ligious recruitment,” she explained.

In response, Jaka Wibawa explained that the police did not only stop the event because of complaints and pressure. He acknowledged that police had also re­

ceived a letter from a specific group who disagreed with the event. The website mediakeberagaman.com suggests that the specific group refers to Solo MUI and other social organisations.

Jaka stressed that in order to maintain the situation in Solo the location of the event had to be considered. “We are not stopping it, but to maintain harmony, no matter how good the activity may be, we must also consider technical issues, such as the location,” Jaka said.

The atmosphere became heated when Priest Ratih, representative from Manahan GKJ responded to Jaka’s expla­nation which was seen as not reflecting reality. “All this time the police, through the Security and Intel Chief of Surakarta police, have not suggested, but rather demanded that Manahan GKJ stop the program,” Priest Ratih retorted. Jaka then shouted back at her.

Meanwhile, the vice chief of Solo police, A Marhaendra said that the program could continue but that the is­sue of location had to be considered. He hoped that the issue would not be used to divide the community.

ReopenedThe controversy over the issue abated

during the meeting when a number of participants suggested that the Compas­sionate Care Rice Program reopen on Tuesday (01/09) with technical changes that would be discussed later by the NGOs in attendance and Manahan Church. Police were firm, but guaranteed that GKJ could the program.

The coordination meeting between a number of NGO activists and GKJ after the meeting with police resulted in agreement to involve other parties in the program. They agreed that those working with Manahan GKJ should include, amongst others: Konsorsium Solo, Insan Mas, FPLAG, YAPHI, BAGKS, Kaukus Perempuan Surakarta, Commit­ment, SARI, LAMPU, JARPUK, PRM, YKP, KS3 and KOMPIP. In addition one of insti­tutes from Boyolali LBKUB, and one from Salatiga, PERCIK, would also be involved.

All groups hope that the Compas­sionate Care Rice Program will be able to boost enthusiasm for diversity in Solo and help ease the burden on the marginalised.

Source: mediaindonesia.com, detik.com, solopos.com, mediakeberagaman.com. M

Hundreds of villagers from Kra­jan, Purwoharjo, Purwoharjo, in Banyuwangi, approached the

house of Abdurrahman (45) alias Untung and forced him to leave Krajan on foot. Husband of Semi (40), he was considered to be a dukun (shaman) and adherent of a deviant sect. He was evicted by locals after they became fed up with his inde­cent rituals, which they only found out about in the last year.

According to a report at detikSura-baya.com on Wednesday (30/09), Untung, not originally born in Krajan, taught his followers to ‘worship’ a holy graveyard in which he was convinced was the grave of Mbah Projo, an ancestor of Purwoharjo village. The ritual worship was held every Friday in accordance with the Javanese calendar.

However, the locals doubted the existence of the grave and accused Untung of engineering the whole thing because the existence of the grave­yard came out of nowhere. To date the locals have yet to see the graveyard. “Throughout the history of this village no one has gone by the name Mbah Projo,” explained Burhan, caretaker of the Purwoharjo public cemetery, as cited at detiksurabaya.com.

According to village gossip, Untung, who has lived in Purwoharjo for 15 months, has always seemed slightly

weird. “He never wants to hang out with us. He’s shut up and weird,” explained Imam Subakir, a local community figure, as cited at detiksurabaya.com.

According to information at detik-surabaya.com, the holy graveyard lo­cated in the public cemetery of Krajan, Purwoharjo, was destroyed by locals after they had evicted Untung. Besides the grave worshiping, locals were also angered by suggestions that Untung had been involved in sexual misconduct. Rumours spread that his step daughter had fallen pregnant but was not married. And indeed, she had been absent from the house for the last few months.

Meanwhile police explained that no report had been filed over Untung’s sus­pected immorality. “As for claims of im­morality, we have not received an official report from the family,” said Security and Intel Chief of Purwoharjo police, Aiptu Wignyo, as cited at detiksurabaya.com. M

Noor Rohman

Dukun Evicted, Holy Graveyard Destroyed

” All this time the police, through the Security and Intel Chief of Surakarta

police, has not suggested, but rather demanded that

Manahan GKJ stop the program”.

Besides the grave worshiping, locals were also angered by

suggestions that Untung had been involved in sexual

misconduct. Rumours spread that his step daughter had fallen

pregnant but was not married. And indeed, she had been absent

from the house for the last few months.

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■ Monthly Report on Religious Issues, Edtion XXIII, October 2009

The WAHID Institute

Last August a man sat, sipping his coffee happily in the early hours of the day in Kampung Kuliner cafe on

Jalan Laksda Adi Sucipto in Yogyakarta, when suddenly he was approached by a group of men in flowing robes and displaying Islamic Defenders Front (FPI) paraphernalia. They accused him of be­ing drunk, and pulled the hat off his head. “It was rude and insulting,” the man said.

After midnight (25/08), a group strongly suspected of being members of Yogyakarta FPI did indeed hold another of their trademark ‘sweeping’ operations in the month of Ramadan. They ap­proached places and people thought to be promoting or engaging in immorality. One man ‘swept’ up in the raids was the man sipping his coffee, H Abd Kowi, more commonly known as Cak Kowi. He is a Madurese elder in Yogyakarta, the gudeg city. That night, the elder of the Yogyakarta Madurese Family (KMY) went to the cafe in front of Ambarukmo Plaza

to meet his friends. But FPI thought he was there to drink.

The incident involving this Madurese figure had big ramifications. The following day KMY immediately issued a press release in which they condemned FPI’s actions. FPI is believed to have returned to opposing the law and threatening security, peace and safety in Yogyakarta. They also rejected claims that their elder Cak Kowi was drunk. He was, according to KMY, actually only meeting friends and drinking coffee. The news, published widely in the media, clearly offended the Madurese in Yogyakarta.

Besides KMY, a number of primor­dial Madurese organisations also issued declarations stating their position. KMY was headed by Drs. KH Fadli Zaini, while Irwan Hayat represented the head of the Communication Forum for Families of Yogyakarta Madurese Students (Fs­KMMY), and H Huddin Hasbullah as gen­eral head of the Communication Forum for Madurese Merchants (Fs­KNMY).

The leaders of these organisations admitted that they were angry and disappointed with FPI’s actions. “We’re angry, because our feelings of being safe have been threatened; we’re angry, because they have disrespected H Abd Kowi MA (Cak Kowi) and KMY; we’re angry, because the role of police as law enforcers has been stolen by a group of people acting uncivilly and barbarically as ‘God’s police’; we’re angry because the law has been irreparably damaged; and

we’re angry, because the civil culture of Yogyakarta has been smeared by FPI,” the press release read.

They also urged Yogyakarta FPI and its leader Bambang Td to publically apol­ogise to H Abd Kowi MA KMY within at least two days. If FPI failed to do so, they declared that they would not be respon­sible for any action taken outside of their coordination. They urged police and government to immediately disband FPI right down to its very roots for stability of security and safety of the community and the enforcement of Islam which is rahmatan li al­‘alamîn (a blessing to the world, and nonviolent).

In addition to the press release, KMY also held demonstrations out the front of the Yogyakarta police station on Wednes­day (26/8), one of which was led by the head of Fs­KMMY, Irwan Hidayat. As with their previous declarations, demonstra­tors asked police to disband FPI.

Several days later, a Madurese elder in Yogyakarta, KH Malik Madani, was in­terviewed by the media in relation to the incident. In the interview, as cited in Kedaulatan Rakyat (28/9), Kiai Malik Madani asked FPI to be introspective and asked Madurese not to take individual ac­tion. This religious leader also mentioned that facing FPI required practicing the teaching izâlatu an­najîs laisa bi al­baul (expelling excrement needs not neces­sarily be through urination).

Source: VHR Media (26/08) Kedaulatan Rakyat (27/08 & 28/08). M

We’re angry, because our feelings of being safe have been

threatened; we’re angry, because they have disrespected H Abd

Kowi MA (Cak Kowi) and KMY; we’re angry, because the role of

police as law enforcers has been stolen by a group of people acting

uncivilly and barbarically as ‘God’s police’....

Formajo Rejects Fatwa Banning BeggingNur Khalik Ridwan

The Yogyakarta Student’s Com­munication Forum (Formajo) has responded to news from Madura

concerning the fatwa banning begging. No fewer than 30 students participated in a peaceful demonstration on Friday afternoon at Tugu Yogyakarta. (28/8). They outright rejected the fatwa. After speaking for about 10 minutes, they left

the monument and headed towards the post office at the large intersection at the south end of Jalan Malioboro.

The fatwa banning begging was initially issued by MUI in Sumenep, Madura, East Java. The government then supported the fatwa through the Coordinating Ministry for the People’s Prosperity, arguing that beggars and

“By banning begging, the government is violating article 34 of the 1945 constitution which clearly states that the poor and needy and abandoned children are to be taken care of by the state.”

Yogya Madura Residents Request FPI be DisbandedNur Khalik Ridwan

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n Monthly Report on Religious Issues, Edition XXIII, October 2009

The WAHID Institute

Dozens of people claiming to be representing several Islamic mass organisations in East Java

demonstrated at the Jawa Pos office in Jalan A Yani, Surabaya, on Wednes­day (2/9). They were protesting against several reports in the Jawa Pos that they felt to be vulgar and in defence of communism. They were specifically pro­testing reports concerning Miss Universe and the coverage on communism in the Independence Day edition.

The demonstration was triggered by Jawa Pos’s headline coverage of the Miss Universe finalist from Indonesia who was sporting a two piece swim­suit. The demonstrators felt the report supported pornography and thus they accused the Jawa Pos of having violated the law and of disgracing Pancasila as the Pornography Law has already been legis­lated. “Jawa Pos has shown bad conduct with the report on the Miss Universe contestant who was scantily clad,” said Abdurrahman Aziz, head of the Informa­tion and Communication Section of MUI, as cited at hidayatullah.com (03/ 09).

The demonstrators also condemned the feature article written by the boss of Jawa Pos, Dahlan Iskan, titled “Freedom Fighter Soemarsono” which featured over three consecutive editions, beginning on Sunday (09/08). The article spoke of Soe­marsono’s visit to families who lost loved ones in the PKI slaughter on August 22, 2009 at Pesantren Sabil Muttaqin, Takeran, Magetan. Dahlan’s article was considered to clearly support PKI, and especially Soe­

marsono, who is now an Australian citi­zen. “What it means is that Dahlan Iskan is fanning communism in Indonesia, and the visit itself seems to suggest recon­ciliation with communism,” the head of CICS, Arukat Djaswadi said, as quoted at erabaru.net, Wednesday (02/ 09).

Soemarsono, once the PKI military governor, is part of the third generation, and after Muso and Amir Syarifuddin is considered by many as the one respon­sible for the slaughtering of Magetan and Madiun residents. Prof. Aminuddin Kasdi, history lecturer at Surabaya State University (Unesa), said that Soemar­sono was a cruel man. As well as alleg­edly killing kiai (religious leaders), he also slaughtered many Muslims at the Soco well in Magetan. He also masterminded the death of the Ngawi governor, Suryo.

The demonstration involved burn­ing Soemarsono’s book, Revolusi Agustus: Kesaksian Seorang Pelaku Sejarah (The August Revolution: A Historian’s Eye­witness Account). This received much protest from many circles, including journalists, NGO activists and academics. “We are concerned with the burning of the book even though we don’t entirely agree with it. But freedom of opinion, expressed both orally and in writing, is guaranteed in the 1945 constitution. Burning Soemarsono’s book is going back to Nazi fascism,” read a pamphlet, as cited at indonesiabuku.com (08/9).

The demonstrators, who called themselves the Anti­Communist Front (FAK), were from the Centre of Indonesia

Community Studies (CICS), the Surabaya Islamic Youth Front (FPIS), the East Java Indonesian Council of Ulama (MUI), the Surabaya Islamic Defenders Front (FPI), Islamic Unity Front (FUI), the Indonesian Muslim Students (PII), and the United Madurese Forum (Formabes). Initially police denied them access to the Graha Pena building, but eventually a dozen or so representatives were received by Jawa Pos managers, including Leak Koestiya and Imam Syafii. According to one leader of Surabaya FPI, H Imam Hambali, the Jawa Pos management was eventually prepared to give FAK the opportunity to express their views in response to the piece on Soemarsono, which would be published in the Jawa Pos, as cited at erabaru.net.

The mass demonstration is an implica­tion of the still potent stigma surrounding PKI since the New Order. Former PKI members and their descendents are still treated as enemies and are socially segregated, even though since reforma­tion much new information has come to light that contradicts such distortions.

M

Islamic Organisations Demonstrate against Jawa PosNoor Rohman

vagrants were an embarrassment to reli­gion, and disturbed orderliness.

The action coordinator, Arko Acung argued to the media, “By banning begging, the government is violating article 34 of the 1945 constitution which clearly states that the poor and needy and abandoned children are to be taken care of by the state,” as cited by Antara (29/8). Several quoted Arko Acung as being Arko Ujun.

Arko also added that suffering in society was caused by political issues that distract officials from eradicating community problems like famine, expen­sive education, low wages for labourers,

condemnation of mobile street vendors, the expropriation of farming land, and the lack of job opportunities. In fact, he continued, still many poor people and children become beggars and vagrants, especially in the cities. The fatwa, he ar­gued, was inappropriate “This is very important to requestion the responsibil­ity of the state for the wellbeing of the nation, especially the poor and needy. The state must think more sharply before legislating or supporting the fatwa.”

For these reasons the forum called for all elements of society in Yogyakarta and all intellectual circles to reject the fatwa banning begging, while urging the state

to help facilitate the opening up of job opportunities for the poor, including pro­viding free education and health services to all.

Compared with the fatwa, it is more important to consider how the price of essential foods has fallen amidst the increase in prices in the lead up to Idul Fitri. The group also performed a theatrical show depicting the cruelty of those in power towards the poor and needy and orphans who live as beggars and vagrants.

Source: Kedaulatan Rakyat, (29/08) Antara, (29/08).

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The mass demonstration is an implication of the still potent stigma surrounding PKI since the New Order. Former PKI members and their descendents are still treated as enemies and are socially segregated.

The rejection by various civil society groups of the Jinayah regulation because of its contradiction with human rights principles and Law No 5/2005 or Law No 32/2004 on local governance (article 10 verse 3) can be followed up with a judicial review. The government can also be pressured to have the regulation reviewed by the Supreme Court. Meanwhile, from a cultural perspective, continual and in­depth efforts and studies are needed to negotiate between syariah concepts and the Indone­sian state. The concept of syariah is not a new or rigid thing. In fact, there is the opinion that that which is considered “pure” Islamic law such as whipping and stoning was actually adopted from the pre­Islamic period. Thus, one must understand that accepting or rejecting the regulation is not a matter of being Islamic or not, nor is it a matter of being more perfect (kaffah) or less. Rather, it is a political and legal process. Consequently, it is important that examination of and dialogue about syariah be developed. The wider society must be urged to be wise and proportional in responding to and rejecting all forms of terrorism and terrorist ideology. This may involve being more wary about suspicious individuals and reporting them to the relevant authorities; not resorting to violence to resolve differences; and supporting ideas and outreach efforts that advocate tolerance. The rejection of the three bodies has also become a precedent for other cases, for instance those involving people suspected of being in­volved in deviant sects. The government is obliged to facilitate the burials in accordance with the families’ wishes. Rejection is only acceptable for reasons of health, morals, orderliness, public safety or the fundamental rights of others. The government may take a stronger stance against terrorism by restricting the way national identity cards are made and issued. Society must be advised to not be quick to resort to violence as a solution for difference of opinion. It would be best if the authorities investigating the arson attack against the compound used for religious studies be careful if they use the article on religious defamation which usually refers to Bakorpakem and MUI’s fatwa. In reality, almost all those suspected of deviance under this article fail to escape the clutches of these two institutes. It is often the case that dialogue between those suspected of deviance and MUI or Bakorpakem is neither open nor fair. Again, it must be stressed that faith and belief cannot be judged. In cases of suspected religious defamation, those accused of deviance are victims twice over: they are victims of mass vio­lence and are also labelled as criminals for religious defamation. In Syahrudin’s case, the authorities should investigate him for more specific charges, such as for the sexual indecency that the community has accused him of. If proven guilty, Syahrudin should be sentenced according to the law. If not, he must be released and his name cleared.

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The debate over the legislation of the Jinayah regulation, which was passed by the eight fractions of the Aceh Peoples Representative Council at the end of their terms, contains a meaningful message: it is no easy thing to negotiate the relationship between religion and the state in a Pancasila state. Some argue that application of Islamic law is part of religious freedom, especially in the “special” province of Aceh (as stated in Law No 11 /2006). Furthermore, a similar regulation, Law No 13/2003 on Gambling which includes whipping as a punishment, has been effective for some time. But those who reject the regulation argue that stoning to death contradicts human rights and the Criminal Code, and also violates the principles on which legislation is made. They reason that the “special status” of Aceh cannot violate higher legislation, and also that some parts of the regulation violate religious freedom. Further examination and concrete steps are needed to resolve this difference of opinion. Such steps may be taken through legal avenues, and include cultural steps so that Islamic syariah is appropriate to contemporary times.All Indonesians from any religion or ethnicity support firm resolve and opposition against any form of terrorist ideology. However, excessive and disproportional attitudes should also be avoided. Though understandable, the recent rejection by locals to bury three suspected terrorists (Urwah, Susilo, and Mistam) seems a little excessive. Especially when the security apparatus adopts such attitudes instead of being neutral, when in fact they should be helping facilitate the burial process, as family of the deceased has such a right as citizens. Rejection is only acceptable for reasons of health, morals, orderliness, public safety or the fundamental rights of others.No matter the reason, there is no justification for any kind of destruction and burning like that of Syahrudin’s compound in Sekong, Pandeglang. It is always a criminal act and must be punished. Difference of opinion and accusations of deviance must be resolved through dialogue and healthy debate. If a crime is suspected, such as accusations of sexual indecency for instance, it must be resolved through legal avenues. It is the duty of officials, religious leaders, and community figures to spread awareness about the importance of law enforcement.

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