Article

Komunitas: International Journal of The Dynamic of Religious Indonesian Society and Culture 11(1) (2019):77-88 DOI:10.15294/komunitas.v11i1.16931 Life: A Study of Conflict and © 2019 Semarang State University, p-ISSN 2086 - 5465 | e-ISSN 2460-7320 Integration of Ahmadiyah http://journal.unnes.ac.id/nju/index.php/komunitas in Garut, and UNNES JOURNALS Kuningan, West

Ahmad Ali Nurdin1, Adon Nasrullah Jamaludin2, Encup Supriatna3, Kustana4

1,2,3,4Sunan Gunung Djati State Islamic University , Bandung, , Indonesia

Received: August 30, 2018; Accepted: March 1, 2018; Published: March 30, 2019

Abstract The conflict does not automatically lead to disintegration. Sociologist like Georg Simmel and Lewis Coser reinforce this assumption. Conflict can also function to strengthen social groups and restore social integra- tion. Conflict and integration (harmony) like two sides of a coin, different but still one. This paper supports the assumption above. After the conflict between the community and Ahmadiyah’s followers in the three Regencies (Garut, Tasikmalaya and Kuningan), they live in harmony (integration). This fact in line with the ar- gument of Georg Simmel and Lewis Coser. This study showed that the conflicts occurred in three regencies (Garut, Tasikmalaya and Kuningan), did not make the Ahmadiyah adherents disintegrated and crumbled. But on the contrary, Ahmadiyah followers increasingly integrated, solid and live co-exist with the non-Ahmadiyah community and live harmoniously.

Keywords keyword INTRODUCTION and got great concerned of Muslim commu- nity in West Java. Media covered those de- The development of Ahmadiyah in West bates extensively, which made people more Java was begun in 1932 (Zulkarnain 2005, p. curious and want to know what Ahmadiyah 235). Ahmadiyah was firstly known by peop- was. Many people in several regions in West le of West Java after the public debate on Java such as in Tasikmalaya, Singaparna and Ahmadiyah’s teachings between Persatuan Garut joined the Ahmadiyah. Since then, Islam or PERSIS Muslim organization led by Ahmadiyah’s followers were getting bigger A. Hasan and Ahmadiyah led by Rahmat Ali on 14-16 April 1933 (Alam 2005). There were and bigger and extended to other places in at least three consecutive debates among West Java such as Jatibarang, Cianjur, Ban- them on several themes such as the death or dung, Bogor, Bekasi and Kuningan. Cur- life of Prophet Isa Al-Masih (28 September rently, Garut, Tasikmalaya and Kuningan are 1933), the present of the prophet after the considered as basis places of Ahmadiyah’s last Prophet Muhammmad (29 September Corresponding author 1933) and the truth of Hazrat Mirza Ghulam Jl. A.H. Nasution No.105, Cipadung, Cibiru, Bandung City, West Java 40614 Ahmad’s preacher (30 September 1933). Email Those debates above attracted people [email protected] 78 Ahmad Ali Nurdin, et al, The Dynamic of Religious Life: A Study of Conflict and Integration... development in West Java (Personal Inter- violence and attack Ahmadiyah’s followers view with H. Rafani Akhyar, head of Forum (Gillespie 2007). They attacked Ahmadiyah’s Kerukunan Umat Beragama (Religious Har- institutions in West Java, East Lombok, and mony Forum) of West Java, 5 June 2018). other places in Indonesia that led to the These places not only have had special- closure of several Ahmadiyah’s mosques in historical establishment of Ahmadiyah, but the country (Hefner & Fauzi 2014, p.35). The also have been considered as the top three rejection to Ahmadiyah reached its peak Ahmadiyah’s followers in West Java. when the government of Indonesia announ- In its early development, Ahmadiyah’s ced a Joint Three Ministerial Decree in 2008 preaching (dakwah) did not face any chal- banning the activities of Ahmadiyah (Fad- lenges and Muslim people in general tended hillah 2008) and warned them to return to to accept their religious teachings. In addi- ‘the true Islam” if they claimed to be a Mus- tion, the Indonesian government officially lim. In West Java particularly, the Governor admitted Ahmadiyah’s community as a legal also announced the governor law No. 12 2011 organization through a decree of Ministry of that banned all Ahmadiyah’s activities in Law No. JA.5/23/13 on 13 March 1953 (Bur- West Java province. hani 2014; Connley 2016). This decree was The issue of MUI’s fatwas and gover- strengthened by another official declarati- nor law have paved the way for several Isla- on from Directorate for Relations with Po- mic groups such as Front Pembela Islam FPI, litical Institutions of Ministry Home affairs Gerakan Anti Ahmadiyah (Geram), Forum with decision No. 75//DI/VI/2003 on 5 June Ulama Indonesia (FUI), Hizbut Tahrir Indo- 2003 stated that Ahmadiyah is a legal orga- nesia (HTI) to react negatively against Ah- nization. These two official decision letters madiyah. The attacks and violence against from the government showed that Ahmadi- Ahmadiyah occurred in several places in yah has a solid legal status on the ground. West Java such as in Manis Lor, Tasikmalaya, Ahmadiyah’s teachings also were not de- Garut, and Majalengka. These actions could viant because their teachings were based on be seen as a proof that religious intolerance Pancasila as mentioned in chapter two of its escalated in West Java. The violence reach- organizational constitution (Sidik 2008, p. ed its peak when the followers of Ahmadiy- 35). ah in Cikeusik-Pandeglang was attacked by Unfortunately, when its followers get- more than hundreds of Cikeusik residents ting bigger and many Ahmadiyah’s teach- on 6 February 2011. In this attack, three Ah- ings are questioned by the people, there are madiyah followers were killed. The attack many critics and rejections from the peop- also destroyed many properties belong to le. Muslim society not only protested but Ahmadiyah’s followers such as cars, motor- also discriminated Ahmadiyah’s followers, cycles and houses (Naipospos 2013, p.67). and even expelled them from their own pla- In the last decade, many intolerance ces (Purwanto 2008). In fact, the rejection acts and religious violence have happened to Ahmadiyah’s followers has been started in Indonesia. Research done by Setara In- since 1950s. It escalated, however, when the stitute showed the increasing trends of reli- Indonesian Council of Ulama (MUI) issued gious violence in the country. In their report the fatwa in 1984, stating that Ahmadiyah (January-June 2016), Setara Institute noted was a deviant and non-Islamic group and that there were 62 religious intolerances is- followed by another 2005’s fatwa that ban- sues in 8 provinces in Indonesia (Setara In- ned Ahmadiyah’s activities. This 2005 MUI’s stitute 2016, p.2). The same as Setara Insti- fatwa, at the same time, also prohibited tute, The Wahid Institute reported 190 cases pluralism, liberalism and secularism (As’ad related to religious intolerance in Indonesia. 2009, p. 402). It increased twenty percent from that of in After this 2005 fatwa being issued, 2014 (Wahid Institute 2015, p. 32). many Islamic groups reacted negatively to From those two reports above, it is in- the Ahmadiyah. Some Islamic group used teresting to note that the province of West this fatwa to legitimize their action to use Java was among the highest rate in terms

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 11(1) (2019): 77-88 79 of religious intolerance acts in the country. argument was supported by Ralf Dahren- Setara Institute reported 41 cases of religio- dorf who argued that the society always us intolerances in the region, followed by showed their “two faces”: a conflict and an province (7 cases) and East Java (6 integration. In other words, conflict and cases). Almost at the same time, the Wahid integration are like a coin which cannot be Institute noted 46 cases of religious into- separated in the society (Dahrendorf 1986, lerance in West Java, followed by Aceh (36 p.87). Conflict and integration have a mu- cases), Jakarta (23 cases), Yogyakarta (10 ca- tual relationship. On the one hand, there ses), East Java (9 cases), Lampung (8 cases), is not a conflict before integration and on Banten (7 cases) and Central Java (7 cases). the other hand, there is not integration wit- Among those religious intolerance cases, hout a conflict previously. A potential con- the attack on Ahmadiyah’s folllowers placed flict in a society will lead to a real conflict the top on the list which 12 to 14 cases in ave- when horizontal and vertical factors met. rage (Wahid Institute 2015, p.33). In other words, ascribed factors such as eth- The questions remained is to whet- nicity and religion encountered with achie- her these attacks have ended the case of vements’ factors such as income, residency Ahmadiyah’s movement in the country or and political position, and the intensity of not. From the research findings in three re- conflict could even escalate. Conversely, if gions in West Java (Garut, Tasikmalaya and horizontal factors did not meet vertical fac- Kuningan), we found that the conflict (disc- tors, the intensity of conflict could decline riminations, violence and attacks) did not and even could pave the way to the integra- automatically lead to disintegration or difun- tion in the society. ctional among the society. The Ahmadiyah’s A social capital theory by Bain and followers in these three research sites have Hicks as cited by Rusydi Syahra (2003, p.9) been existing and living harmoniously with proposed two social capital dimensions as a other non-Ahmadiyah’s members in the so- conceptual framework to measure the exis- ciety. The same as Ahmadiyah’s followers, tence of social capital in conflict resolution. the non-Ahmadiyah people seem not to care From these two dimensions, one dimension about governmental rules that restricted that is a cognitive dimension, could be used and banned Ahmadiyah’s activities. The to analyze Ahmadiyah’s conflict in three people in general seem to let Ahmadiyah’s regions in West Java (Garut, Tasikmalaya activities and do not want to keep fighting and Kuningan). This cognitive dimension with the Ahmadiyah’s followers. related to values, attitude and belief that The phenomenon above is interesting influence trust, solidarity and reciproci- to be discussed, particularly on the pattern ty, could encourage people to cooperate to of relation between two conflicting groups. achieve a communal goal in society. There On the one hand, it has a conflict potential are two social capitals that the researchers and on the other hand, it could lead to an in- concerned about, namely bonding social tegration in the society. In addition, post the capital and a bridging social capital (Bain & conflict, the integration seems to be more Hick, 1998). prevail in the conflicting area. To examine Based on those two theories above, this phenomenon, we used conflict theory the researcher tries to capture the dynamic proposed and popularized by Georg Simmel of religious life of Ahmadiyah’s followers (Gross 2003) and Lewis Coser (Coser 1956; after repressive approaches of government Coser 1957), as well as dimension of social and non-governmental alike. The three are- capital theory from Bain and Hicks (1998). as (Garut, Tasikmalaya and Kuningan) have For Lewis A. Coser, conflict has not been chosen by the researcher due to three led automatically to negative impacts but reasons. The first reasons, in these areas, also has a positive function. One of positi- the conflict has been happening for several ve function of the conflict is paving the way times. Secondly, the post conflict in these to social integration in the society (Ritzer & areas have led to an integration and har- Goodman 2004, p.159; Coser 1957). Coser’s monious life between Ahmadiyah and non-

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Ahmadiyah people. The last reason, these promote Ahmadiyah to Priangan areas such three regions are considered historically as as Bandung, Sumedang, Cianjur, Garut, Ta- a bases of Ahmadiyah’s community in West sikmalaya and Ciamis. Entoy’s struggle to Java with a huge number of its followers. promote Ahmadiyah was quite successful. It could be seen from the fact that there was a METHOD first Ahmadiyah’s organization in Tasikma- laya on May 1, 1941 (Sofianto 2011, p.91). In This research employed a descriptive- addition, he extended his promotion of Ah- qualitative method. According to Morrow madiyah to several sub-district in Tasikma- and Smith (2000), understanding and ex- laya such as Singaparna, Salawu, Sukaraja plaining meaning of participants are the and Sukaratu. From these four areas, Ahma- major aims of the qualitative research. In diyah developed very well in sub-districts of Creswell’s words (1998) qualitative research Singaparna and Salawu. In Singaparna, the is “an inquiry process of understanding village of Cipakat became the central basis based on distinct methodological traditions of Ahmadiyah, while in Salawu, it centrali- of inquiry that explore a social or human zed at the village of Tenjowaringin. Accor- problem.” Here, the researcher could ana- ding to official informant from the Ministry lyze holistically what has been reported by of Religious Affairs of Tasikmalaya, the informant in a very natural setting. A range Ahmadiyah’s movement in the region could of qualitative research methods was used to not be diminished. Ahmadiyah has been be- gather data including, in-depth interview, coming part of historical development of Is- observation, and documentation. In-depth lamic community in Tasikmalaya. This me- interviews were used to gather data from key ans that Ahmadiyah could not be separated informants who understand issues in regard or uprooted from the people of Tasikmalaya with intolerance issues in their places. The (Personal Interview with Usep Saepudin key informants are as follows: Head of Lo- Muhtar, Religious Affair Officer in Tasikma- cal Officer of Ministry of Religious Affairs laya, 28 June 2018). Thus, their existence has (Kemenag) of Garut, Tasikmalaya dan Ku- been accepted by Tasikmalaya’s people and ningan, Head of Forum Kerukunan Umat we only found a very rare conflict among Beragama (FKUB) or Religious Harmony Ahmadiyah and non-Ahmadiyah followers Forum, Head of KUA in district levels, vil- in the region. lage leaders, customs leader, head of youth The basis of Ahmadiyah in sub-district in the village who know the issues related Salawu located at the village of Tenjowarin- to the research. Observation was also used gin (Personal Interview with Saeful Aziz, to add the data from the daily activities in head of KUA Salawu, 23 July 2018). Even the the research site. Those activities include head of this village is an Ahmadiyah’s follo- the daily interaction (in formal meetings or wer. The Ahmadiyah’s development in this in everyday activities) between community village was not only caused by the success of leaders and religious leaders both Ahmadi- their preachers in the village, but also becau- yah and non-Ahmadiyah’s followers and ot- se of hereditary factor. Many Ahmadiyah’s her community actors. All the data gathered offspring have been living in the village from are edited, classified, compared and inter- time to time. Thus, it is important to note preted. that the Ahmadiyah and non-Ahmadiyah’s followers live harmoniously in the village. RESULT AND DISCUSSION According to the head of village, Ten- jowaringin has been an important basis for Conflict and Integration: A Case of Ahmadiyah movement in the region. The Ahmadiyah in Tasikmalaya population of this village in 2018 is around Ahmadiyah reached Tasikmalaya brought 5,097 people with 1,480 head of family (Ke- by Entoy Muhammad Toyyib. He was as- pala Keluarga). Among them, Ahmadiyah’s signed by M. Rahmat Ali in the late 1934 to followers are majority with 3.675 people and UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 11(1) (2019): 77-88 81 non-Ahmadiyah are around 1.422 people. The violence cases in these villages are Every village in Tenjowaringin has its own very small in number. This, however, does Ahmadiyah’s leader; for example (1) village not mean that there was not a conflict bet- of Citeguh led by Kustiawan Ahmad, has ween Ahmadiyah and non-Ahmadiyah in 330 Ahmadiyah’s members; (2). Village of Cipakat and Tenjowaringin at all. The rarely Bojong Sirna, led by Yusuf Ahmad, has 155 significant conflict in these villages could be members; (3). Village of Wanasigra, led by understood because the majority of residen- Yahya, has 1,074 members; (4). Village of Su- ces in these places are Ahmadiyah’s follo- kasari, led by Wawan, has 823 members; (5). wers. This could prevent other non-Ahmadi- Village of Cigunungtilu, led by Sukarsana, yah residence who do not like Ahmadiyah’s has 308 members; and (7). Village of Nag- members to take any protest actions. Accor- rag, led by Iip Saripudin, has 585 members. ding to local official government or the head The Ahmadiyah’s members in the village of of village of Cipakat, Ahmadiyah’s followers Tenjowaringin has seven mosques and 20 in his village are considered as a part of Mus- musholla (small mosque) (Personal Inter- lim community. Thus, they both (Ahmadi- view with Kodir, head of village of Tenjowa- yah and non-Ahmadiyah members) live ringin, 24 July 2018). harmoniously. When a conflict occurred in Meanwhile the Ahmadiyah’s basis at this village, it was most probably caused or the sub-district Singaparna located at Villa- triggered by people come from outside the ge of Cipakat. However, their numbers and village (Personal Interview with Apipudin, development are not as significant com- head of village of Cipakat, 24 July 2018). pare to Ahmadiyah’s member in Village of There was an Ahmadiyah’s conflict in Tenjowaringin, Salawu. There are only 246 the village of Cipakat from 2008 to 2012. The Ahmadiyah’s members in Village of Cipa- conflict occurred after the governor of West kat. Most of them are Ahmadiyah’s descen- Java issued the law that banned Ahmadiyah’s dants, and only a few came from outside the movement in West Java province. According village, called ghair (the other). Almost all to the head of village Cipakat, Appipudin, Ahmadiyah’s followers in the village of Ci- the conflict actually was triggered by the pakat has its “blood” or family relationship. people from outside Cipakat who made a According to Asep Muhammad Nurman, provocation. Both Ahmadiyah and non- head of KUA Singaparna (Personal Inter- Ahmadiyah’s followers in this village live to- view, 24 July 2018), there are several reasons gether harmoniously. The non-Ahmadiyah why the number of Ahmadiyah’s members followers in my village do not care to whet- in his village did not increase significantly her people will follow Ahmadiyah’s teaching from time to time as follows: (1). The village or not as long as they do not bother each is very closed to Cipasung Pesantren (Cipa- other. Thus, a social relationship among the sung Islamic Boarding School); the pesant- members of community of Cipakat village ren is considered to be a place that protect is generally harmonious and peaceful. They the pure of Islamic theology of the ummah. respected each other and avoided the con- (2). There is a well-known restriction phra- flict. Meanwhile, the conflict in the village se in this village delivered by the parents to of Tenjowaringin has occurred from 2007 to their children that is not to play in Babakan 2012. Different from that of in Village of Ci- (a place where Ahmadiyah’s followers resi- pakat, the conflicts between Ahmadiyah and de); they kept telling their children from ge- non-Ahmadiyah’s followers in the village of neration to generation that Ahmadiyah is an Tenjowaringin have happened several times infidel and not-Islam; (3). The member of such as the attack, the fighting and other Ahmadiyah in the village of Cipakat is very violence acts between Ahmadiyah and non- small in number and they do not have sig- Ahmadiyah’s followers. Several Ahmadiyah’s nificant power to compete with other non- properties such as mosque, houses and even Ahmadiyah’s people economically, political- motorcycle have been attacked by non- ly and religiously. Ahmadiyah’s people.

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After these conflicts above, however, community gave sympathy to Ahmadiyah’s the Ahmadiyah’s followers did not automa- members and some of them even follow and tically left the villages. They have been survi- become the Ahmadiyah’s members volunta- ving and keep living in these places. As men- rily. tioned before, the main factor of the conflict Another strategy of Ahmadiyah’s was a provocation from the people outside member in Tenjowaringin to survive after the village who hate Ahmadiyah and provo- the conflict was using political approach. ked the people of Cipakat and Tenjowarin- They tried to take over political positions in gin to attack Ahmadiyah’s followers. Thus, the village such as becoming a head of villa- when the outsiders gave up and did not pro- ge. By holding a position as a head of villa- voke them anymore, the Ahmadiyah’s follo- ge, it is easier for Ahmadiyah’s community wers live peacefully and harmoniously with to spread their movement and enlarge their the non-Ahmadiyah people in these villages. members. Thus, it is understandable that This means that the non-Ahmadiyah mem- the Ahmadiyah’s movement in the village bers let Ahmadiyah’s members to practice of Tenjowaringin is quite strong compare to their belief in their daily life. In addition, the that of in Cipakat. Economically, the mem- official local government in the villages also bers of Ahmadiyah in Tenjowaringin are let the Ahmadiyah’s followers to live side by very strong. They dominated several econo- side with the people as long as they do not mic sectors in the village such as trade, ser- bother each other. vices and agricultural sectors. In a political The Ahmadiyah’s community in villa- arena, the Ahmadiyah’s member has been ge of Cipakat, on the one hand, kept conti- very dominant as well. In the last nine con- nuing their daily activities as usual after the secutive periods of head of village of Tenjo- conflict of 2011 up to present. The non-Ah- waringin, only one head of village was non- madiyah, on the other hand, seem to “do not Ahmadiyah’s member. care” or Masa Bodoh with the Ahmadiyah’s From the above discussion, it is clear belief and religious practices as long as they that from the year of 2007 to 2012, between do not bother Muslim community in the Ahmadiyah and non-Ahmadiyah in those village. This attitude has been shown by villages, sometimes they live harmoniously Muslim community in village of Cipakat and on the other occasion the conflict oc- after the conflict. The people of Cipakat in curred, they on and off. This phenomenon general saw that Ahmadiyah’s followers in is strengthening Ralf Dahrendorf’s theory their village are good people and they like stated that conflict and integration have a Ahmadiyah’s style in their preaching or dak- reciprocal relationship, meaning that the- wah. The peaceful dakwah strategy done by re is not conflict if there is not integration Ahmadiyah could be the reason why non- previously, and conversely there is no integ- Ahmadiyah’s followers or Muslim commu- ration if there is no conflict before. In fact, nity in general in this village, like them. in these two villages, the current situation The Ahmadiyah’s members in the villa- or in a post conflict period, they showed a ge of Tenjowaringin followed the same path very harmonious life (integration). This to survive. After the conflict, they live more phenomenon is also strengthening Georg harmonious with the Muslim community Simmel and Lewis Coser’s argument stated in the village. In addition, they respect each that conflict should not automatically lead other. The Ahmadiyah’s members in the vil- to destruction (disintegration); conversely, lage gave more respect to non-Ahmadiyah’s conflict sometimes is needed to keep a so- followers. Instead of fighting-back or - at cial relationship in the society (Saifuddin tacking-back whom attacked them before, 1986, p.44). This situation is corresponded the Ahmadiyah’s community even helped with the statement of head of Village of Ci- non-Ahmadiyah community, particularly pakat, Apipudin who says: helped those who are economically weak A conflict did not solve the problem. Con- and poor. In turn, much non-Ahmadiyah flict could lead to furious life. Different

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belief among society is natural. Unity and Ahmadiyah in Garut District. They live in life peacefully are more important for Ci- several sub-districts such as Malangbong, pakat people. Thus, currently non-Ahma- Bayongbong, Cigedug, Cibatu, Wanaraja, diyah people did not care to whether their Garut, Sukawening, Samarang, dan Cilawu neighbor has different religious belief or (Personal Interview with Mukhsin, an offi- not as long as they do not disturb each ot- her (Personal Interview with Apipudin, 24 cial governmental officer in subdistrict Ci- July 2018). lawu, 20 July 2018). Cilawu is considered as a main basis of The view of Cipakat’s people above Ahmadiyah in Garut. There are around 700 corresponded with the idea of bonding so- Ahmadiyah’s followers in Cilawu who lives cial capital proposed by Bain and Hick. They in several villages namely village of Sukama- argue that conflict could become a social ju and village of Ngamplang. Sukamaju even capital to strengthen a social relationship was appointed as an Ahmadiyah official among the community. The conflicted so- branch number 107. Based on the official let- ciety put an integration as their priority to ter from the Central Ahmadiyah’s office in strengthen their harmonious relationship or Jakarta No. 096/SK/2013 on 20 June 2013, the make them more integrated in society. Sukamaju Ahmadiyah’s branch for the peri- od 2013-2016 was headed by Rohana. Thus, Conflict and Integration: The Case of all Ahmadiyah’s activities in Garut should Ahmadiyah in Garut be taken place in village of Sukamaju. Garut people firstly knew Ahmadiyah in 1936, Before the governor of West Java is- brought by Abdul Wahid, an Ahmadiyah’s sued a regulation to prohibit Ahmadiyah’s preacher who came from Padang, West Su- activities in 2011, the activities of Ahmadiy- matera. This could be seen from the fact that ah in Garut was very conducive. The Garut since 1936, there have been an Ahmadiyah’s people, particularly those who live in Cilawu mosque in Sanding-Garut. Moreover, in did not disturb the Ahmadiyah’s activities. 1938, there was an Ahmadiyah’s branch lo- The Ahmadiyah and non-Ahmadiyah peop- cated in Samarang-Garut. Basyari Hasan le live peacefully and harmoniously in the was the first Samarang people who beca- region. Ahmadiyah’s followers were very me an Ahmadiyah’s member (he then be- well known as good community who love came the head of Ahmadiyah in Samarang to help other Muslim communities. To help branch). In 1939, Sukri Barmawi (a teach- other peopler was the Ahmadiyah’s strate- er at Hollandsch-Inlandsche School, HIS) gy in their preaching in Cilawu. Through a then followed Basyari Hasan to become an very peaceful approach, the Ahmadiyah’s Ahmadiyah’s member and followed by his followers were accepted by Muslim com- older brother Hasan Ahya Barmawi became munities. They live side by side. The non- a member in 1940. Ahmadiyah’s people then felt very sympat- Since its establishment, the hetic to Ahmadiyah’s community which Ahmadiyah’s movement in Garut showed paved the way for them to join Ahmadiyah’s up and down development. According to H. community and became a member of Ah- Endang Sutiana (an official person at the -of madiyah. Many poor people in Cilawu-Ga- fice of Ministry of Religious Affairs, Garut), rut appreciated the helps of Ahmadiyah to the development of Ahmadiyah community their community. in Garut could be seen from three factors na- Due to their peaceful strategy, the Ah- mely biological, sociological and historical. madiyah in Garut developed significantly. Biologically and historically, the majority of However, their spirit to spread Ahmadiyah’s current Ahmadiyah’s community in Garut teaching has been stopped by regulation is- was being Ahmadiyah because of their pa- sued by West Java Governor in 2011 to pro- rents and grandparents were Ahmadiyah’s hibit all Ahmadiyah’s activities in West Java followers (Personal Interview, 26 June 2018). province. This regulation, for the people Up to present, there are 2000 members of who hate Ahmadiyah, has been used as a

UNNES JOURNALS 84 Ahmad Ali Nurdin, et al, The Dynamic of Religious Life: A Study of Conflict and Integration... tool to attack Ahmadiyah’s movement. As a relationships with the local government of- consequence, the Ahmadiyah’s community ficials, polices and other religious leaders in in Garut received many pressures and disc- the region. rimination from non-Ahmadiyah’s commu- From the above discussion, it is clear nity. Many Ahmadiyah’s properties and their that the same as the Ahmadiyah in Tasik- ritual places have been attacked by non- malaya, the conflict of Ahmadiyah in Garut Ahmadiyah’s people. The people of Garut, was caused by the non-Ahmadiyah’s view particularly those who are anti-Ahmadiyah’s about Ahmadiyah’s teaching as a falsehood movement such as Gerakan Anti Ahmadi- teaching that contradict a true Islamic te- yah (Geram) orAnti-AHmadiyah’s Move- aching. However, at the end, the majority of ment, Front Pembela Islam (FPI) or Islamic people of Garut let the Ahmadiyah to hold Defender Front and Hizbut Tahrir Indonesia their belief and run their activities. The lo- (HTI), have made the situation getting wor- cal government official and religious leaders se and conflict escalated. From 2011 to 2013, believe that if they kept the conflict, it will the pressure on Ahmadiyah’s raised up. They never solve the problem. The victims could received many attacks and terrors from the be more and more, particularly they will non-Ahmadiyah community. In 2013, for lose many properties they built. Based on example, there was a significant dispute these considerations, religious leaders and between Ahmadiyah and non-Ahmadiyah’s local government officials tried their best to community on mosque’s ownership in Ny- stop the conflict and intimidation. They let alindung, Cilawu. However, the dispute can Ahmadiyah’s community to live peacefully be solved through deliberation (musyawa- in Cilawu, Garut. It is for sure a dilemmatic rah) among the people of Cilawu including for religious leaders and government offi- polices, religious leaders, representative of cials in the region. On the one hand, they Ahmadiyah’s community and non-Ahmadi- do not want to keep conflict continued and yah people (Personal Interview with Mukh- on the other hand they should follow the sin, an official governmental officer in sub- law issued by the West Java governor to ban district Cilawu, 20 July 2018). Ahmadiyah’s activities. However, the reli- After 2015, the conflict between Ah- gious leaders, village leaders and local go- madiyah and non-Ahmadiyah seems to vernment officials of Cilawu choose not to decrease significantly. On the one hand, the follow governor’s regulation and let the Ah- Ahmadiyah’s group have been pressured madiyah and non-Ahmadiyah to stop their by the governor’s regulation to stop their conflict which was hard to solve (Personal activities; and on the other hand, many Interview with Enceng Ishak, head of KUA Ahmadiyah’s members in Garut were aware Cilawu, 20 July 2018). of their mistake and tried to return to follow One of ideas proposed by leaders ‘pure Islamic teachings’ and separated from of village of Cilawu to solve the problem Ahmadiyah’s community. However, there of Ahmadiyah was through guidance and are many Ahmadiyah’s member who still counseling approaches. On the one hand, kept their membership and have been loyal they let Ahmadiyah’s community to do their to their community. activities as usual because they are part of Thus, it is interesting to examine re- Cilawu’s community who have their own ligious life of Ahmadiyah’s members who rights to live peacefully. On the other hand, hold strongly their belief and live in the in relating to their belief, religious leaders middle of people or communities that disli- and community leaders of Cilawu gave them ke them. When the pressure from the com- guidance and counseling on religious mat- munity decrease, the Ahmadiyah’s commu- ters. The community leaders also monitored nity in Cilawu are still existed in the region all Ahmadiyah’s activities in the village in and they kept their daily activities. They order not to ignite conflict with other non- build their more harmonious interaction Ahmadiyah’s members. Every Ahmadiyah’s with non-Ahmadiyah people and kept good activities including their religious activities

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 11(1) (2019): 77-88 85 should be informed to local leaders. The Ahmadiyah’s community to be integrated local leaders also participated in arranging to the community and made them not to activities schedule of the Ahmadiyah’s com- be an exclusive group. The exclusiveness ac- munity in their region. tually that led to segregation and prejudice Through the above monitoring ap- and paved the way to conflicts. The pattern proaches, it is hoped that Ahamadiyah’s to solve the conflict applied by religious and community will live in this Cilawu village community leaders in Garut is in line with without any intimidation from non-Ahma- the argument of George Simmel and Lewis diyah people. In addition, religious leaders Coser who argue that conflict could create a also kept informed “true” religious Islamic new interaction pattern between two con- teaching to the Ahmadiyah’s members be- flicting groups which is previously absent. cause many Ahmadiyah’s members in Ci- One of the new approaches as men- lawu actually do not understand about tioned above is to accommodate and take Ahmadiyah’s organization. Many of them hold the Ahmadiyah’s followers to be taught are not aware about what Ahmadiyah’s is. true Islamic teachings. Before the conflict, Many Cilawu’s people joined Ahmadiyah this new approach was absent. Instead, the because of social and economic reason, not local government and the people of Ga- religious reason. This idea was not only app- rut only knew that Ahmadiyah is deviant lied in Cilawu but also in other many sub- group and should be banned and ousted districts and villages in Garut. from their place. But, in fact, banning them For the reason above, the chief of KUA did not solve the problem and conflict kept (Kantor Urusan Agama, Office of Religio- happening. Through a new approach that is us Affairs) of Cilawu collaborated with re- integrated them to the society seems to be ligious leaders both from Ahmadiyah and a good solution. This integration solution is non-Ahmadiyah community, scheduled with the argument of Lewis Coser who said all religious activities in the region. All re- that conflict could pave the way to integrate ligious activities such as religious sermons, those who are in a conflict situation. religious speeches in Friday Prayer, religious teachings in mosques for children etc. were Conflict and Integration: The Case of scheduled by office of religious affairs of Ci- Ahmadiyah in Kuningan lawu. Although, the Ahmadiyah’s commu- Kuningan has been very well known by West nity do not agree with this idea in the first Java people as a center of Ahmadiyah’s mo- place, but at the end they follow the idea vement, particularly in the village of Ma- because this is the only solution made by nis Lor. In a personal interview (6 August the official community leaders to solve the 2018), the head of KUA-Jalaksana, Mumuh conflict. In fact, this win-win solution could Muhammad Ali, said that Ahmadiyah in be seen as a good compromise between Ah- Manis Lor has been living in this place sin- madiyah and non-Ahmadiyah community ce early Ahmadiyah’s arrival in Kuningan in Garut which seems to be prevail for the back to 1954. Up to present, there are 3020 time being. They are currently living harmo- Ahmadiyah’s folllowers among 4471 Manis niously side by side without any prejudice Lor population (Personal Interview with between Ahmadiyah and non-Ahmadiyah Zanu, secretary of village, 7 August 2018). To community in the region. strengthened their existence, Ahmadiyah’s The fact of Ahmadiyah’s case in Garut followers have built several mosques, mus- above shows that the integration (harmony) holla and religious educational institutions is the final choice to solve the conflict. The in the region. Even since the 1970s, the head integration could be the best way to end the of this villages and their staffs are from conflict from the both sides (Ahmadiyah Ahmadiyah’s followers. Thus, the existen- and non-Ahmadiyah groups). One form of ce of Ahmadiyah in this village was called integration used by religious and commu- minority-majority meaning that they are a nity leaders in Garut was to accommodate minority group among Indonesian Muslim,

UNNES JOURNALS 86 Ahmad Ali Nurdin, et al, The Dynamic of Religious Life: A Study of Conflict and Integration... but a majority group in this village. Movement), Barat (Barisan Anak Kuningan Since its arrival in 1954 up to 1984, or Kuningan Boy Guard) and Gibas (Gera- religious life of Ahmadiyah’s followers in kan Inisiatif Anak Siliwangi or Initiative Kuningan have been up and down (Rosidin Movement of Siliwangi’s Boy). They not only 2010). For thirty years, Ahmadiyah’s leaders attacked Ahmadiyah’s properties but also in Kuningan have promoted their teachings attacked Ahmadiyah’s followers in Manis to Manis Lor people. It is reasonable then if Lor. And thirdly, the attacks and protests they became a majority group in the regi- have been coordinated by people and or- on. This does not mean that there was not ganizations who came from outside Kunin- any single conflict between Ahmadiyah and gan such as from Indramayu and . non-Ahmadiyah in Manis Lor between 1954 They protested and demanded the Kunin- and 1984. There are some conflicts, but only gan local government to expel Ahmadiyah’s small and insignificant conflict between Ah- followers from Manis Lor. In addition, the madiyah and non-Ahmadiyah in Manis Lor. dynamic of conflict between 2000 and 2012 However, after 1984 the conflict between was very massive and escalated. Many non- them started to escalate particularly post Ahmadiyah people attacked, destroyed, and 1998 Indonesian reformation era. When the burn Ahmadiyah’s properties and facilities. euphoria of freedom after Soeharto stepped This reached its peak in September 2012 down in 1998 started and any religious or when Ahmadiyah’s followers could not have political organization are free to establish, their rights to have electronic identity cards it influenced religious life of minority group (KTP) from the local government. in Indonesia including Ahmadiyah’s move- After 2012’s conflict, there was not any ment. When many religious groups establis- significant conflict and attacks anymore. hed and showed their religious identity, the The conflict seems to be diminished. - Alt attack to Ahmadiyah which was considered hough there were several significant con- as a deviant Islamic group escalated. This flicts in Manis Lor previously, it did not also influenced the relationship between lead to deactivation of Ahmadiyah’s mo- Ahmadiyah and non-Ahmadiyah followers vement in the region. Conversely, it makes in Indonesia particularly in Kuningan. The them integrated and stronger and paved conflict escalated and cannot be avoided. the way for non-Ahmadiyah’s group to neg- The tension of the conflict increased lect Ahmadiyah’s movement anymore. Anti after the governor of West Java and the re- Ahmadiyah’s groups in Manis Lor seem to gent of Kuningan district issued regulations be tolerate and do not care of Ahmadiyah’s to ban Ahmadiyah’s activities in 2000s. activities. The religious official (KUA) of the Ahmadiyah’s followers in Manis Lor recei- Jalaksana sub-district Mumuh Muhamad ved several terrors, attacks and discredited Ali, in a personal interview said that it is with nasty commentaries from non-Ahma- very difficult to dissolve Ahmadiyah’s mo- diyah people. The struggle to solve the con- vement. Currently, the Ahmadiyah’s group flict through dialogues has been done by is very exclusive in Manis Lor and they do local governmental officials. However, they not accept the dakwah (Islamic preaching) failed to solve the conflict and the protest if it is delivered by religious leader who to the existence of Ahmadiah in the region came from outside the group. This means continued. There are at least three types of that Ahmadiyah’s religious activities have protest and attacks on Ahmadiyah’s follo- only been done and held among their fol- wers in Manis Lor. Firstly, the protest and lowers. To save their activities, Ahmadiyah’s attacks have been arranged by local people followers have their own religious places and (non-Ahmadiyah followers in Manis Lor). facilities such as mosques and even special Secondly, the protests have been arranged schools for their children. They have done and coordinated by several mass organiza- so to keep their religious teaching authentic. tions around Kuningan district such as Ga- The exclusiveness of Ahmadiyah’s mas (Gerakan Anti Maksiat or Ant-Bad Act religious life in Kuningan has influenced

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 11(1) (2019): 77-88 87 their daily social interactions with non- Simmel and Lewis Coser who said that con- Ahmadiyah people. This influenced their flict could lead to strengthen and maintain involvement in religious mass organizations community’s identity in society. activities both in sub-district and district This finding in Kuningan is different levels. The Ahmadiyah’s members created from what happened in the two previo- their own communities in every villages in us districts of Garut and Tasikmalaya post Manis Lor. These communities also made conflict period. In Kuningan, the conflict them more exclusive in their everyday acti- has led to a clearer segregation between Ah- vities. They only live with their Ahmadiyah’s madiyah and non-Ahmadiyah’s groups. In neighbors and they only married with other can be seen from the fact that Ahmadiyah’s Ahmadiyah’s members. people in Manis Lor made their community From the above discussion, it is very more exclusive. They do not hold their five clear that Ahmadiyah’s community in Manis daily prayers with non-Ahmadiyah group Lor-Kuningan has several dakwah’s strate- and only married among Ahmadiyah’s gies as follows: (1) created their own commu- members. This exclusivity finally has been nity in villages to consolidate and coordinate resisted by local government (backed by among the members; (2) filled local govern- non-Ahmadiyah groups). The local govern- ment positions such as head of villages. Sin- ment official did not allow Ahmadiyah’s ce 1970, the village of Manis Lor has been community to have electronic ID card or led by Ahmadiyah’s members. By occupying e-KTP. As a consequence, the Ahmadiyah’s head of village positions, it is easy for them members could not give their voice during to make any local governmental policies for the Kuningan district election. Because they their benefits; (3) established several orga- do not have an official ID card, when they go nizations that affiliated to Ahmadiyah such to religious office or Kantor Urusan Agama as Lajnah Ismaillah Manislor organization, to have a married certificate, the local offi- Ansharullah organization, and Ikatan Gene- cials rejected them. They could have mar- rasi Muda Ahmadi. These organizations ac- ried certificate if they declared and wrote tively held several activities for Ahmadiyah’s an official letter stating that they are not an people advantages. Ansharullah organizati- Ahmadiyah’s follower anymore. on for example holds agricultural training The post conflict period, Ahmadiyah’s for Ahmadiyah’s farmers, entrepreneurship group in Manis Lor did not integrate with workshops for young Ahmadiyah’s members the non-Ahmadiyah people as what hap- and provides Ahmadiyah’s teachings and pened in Garut and Tasikmalaya. This, ho- learnings for Ahmadiyah’s followers. wever does not mean that between Ahmadi- yah and non-Ahmadiyah group in Kuningan The case of Ahmadiyah’s movement in still in conflict. We as researchers called it as manis Lor-Kuningan above seems to be dif- quasi integration or a limited integration. It ferent from Ahmadiyah’s movement in both seems that integration or harmony among districts Tasikmalaya and Garut. Different Ahmadiyah and non-Ahmadiyah in Manis from their counterpart in Garut and Tasik- Lor is weak. They are still suspicious each malaya, Ahmadiyah’s followers in Kunin- other, though they are living together and gan have created their exclusive community do not disturb each other. and consolidated strongly after the conflict. They also actively involved in political con- testations in village level particularly du- Conclusion ring the head village election. They do their From the above discussion, we conclude best to win the head village election. These that the society has its own ‘soul’. The soul have been done by Ahmadiyah’s communi- of society is filled with the soul of its citi- ty in Kuningan to strengthen their existen- zens. The citizen who made a nuance and ce in the region. The case of Ahmadiyah in refinement. If its nuance and color are the Kuningan support the argument of Georg same, it is easy to make them harmonious.

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However, the differences are natural. If we Creswell, J. W., 1998. Qualitative inquiry and research face differences differently it will lead to a design: Choosing among five traditions. Sage, conflict. But if we consider the difference Thousand Oaks, CA. Dahrendorf, R., 1986. Konfik dan integrasi dalam ma- as a natural, it will lead to a harmony. The syarakat industry: Sebuah analisa konfik. Ra- analogous above seems to be represented by jawali, Jakarta. the case of Ahmadiyah’s movement in three Fadhillah, N.F., 2017. Towards peaceful Islam: Jemaat districts, Kuningan, Tasikmalaya and Garut Ahmadiyah Indonesia as a new social move- above. The different views sometimes lead ment. MASYARAKAT: Jurnal Sosiologi, 22(1), to a conflict and stay the society away from pp.35-52. Fauzi, I.A. & Hefner, R.W., 2014. Mengelola keberaga- harmonious living as shown in the case of man dan kebebasan beragama di Indonesia: Ahmadiyah’s movement in Kuningan. Ho- Sejarah, teori, dan advokasi. CRCS UGM, Yo- wever, the conflict also sometimes could gyakarta. lead to the integration among society as can Gillespie, P., 2007. Current issues in Indonesian Islam: be seen from the case of Ahmadiyah’s com- Analysing the 2005 Council of Indonesian Ulama fatwā no. 7 opposing pluralism, liberal- munity in Tasikmalaya and Garut as discus- ism and secularism. Journal of Islamic Studies, sed above. 18(2), pp.202–240. Goodman, D.J., & Ritzer, G., 2004. Modern sociological theory, (Alimandan). Prenada Media, Jakarta. ACKNOWLEDGEMENT Gross, M., 2003. Sociologists of the unexpected: Ed- This article is part of a broader research ward A. Ross and Georg Simmel on the unin- tended consequences of modernity. The Amer- Penelitian Terapan dan Pengembangan Na- ican Sociologist, Winter, pp.40-57. sional entitled “Konflik Keagamaan di Indo- Morrow, S. L. & Smith, M. L., 2000. Qualitative re- nesia: Studi Tentang Pola Konflik dan Mo- search for counselling psychology. In S. D. del Penanganan Konflik Keagamaan di Jawa Brown and R.W. Lent (Eds.), Handbook of Barat funded By LPPM UIN Sunan Gunung counseling psychology. Wiley, New York. Djati, Bandung 2018. Naipospos, B.T. & Halili., 2013. Supremasi intoleransi: Kondisi kebebasan beragama/berkeyakinan dan minoritas keagamaan di Indonesia 2016. REFERENCES Pustaka Masyarakat Setara, Jakarta. Purwanto, W.H., 2008. Menusuk Ahmadiyah, CMB Alam, R.H., 2005. Ahmadiyah dan perumusan ke- Press, Jakarta. bijakan keagamaan di Indonesia, Makalah Rosidin, D.N., 2010. Islam, Ahmadiyah and the gov- dalam diskusi yang diadakan Balai Litbang ernment: Unresolved religious conflicts in Ma- Agama, Depag RI. nis Lor Kuningan, West Java. Teologia: Jurnal As’ad, M., 2009. Ahmadiyah and the freedom of reli- Ilmu-ilmu Ushuluddin, 21(1), pp.207-226. gion in Indonesia. Journal of Indonesian Islam, Saifuddin, A.F., 1986. Konfik dan integrasi: Perbedaan 3(2), pp. 390-413. faham dalam agama Islam. Rajawali Press, Ja- Bain, K. & Hicks, N., 1998. Building social capital and karta. reaching out to excluded groups: the challenge Setara Institute., 2016. Laporan tengah tahun kondisi of partnerships, paper for the CELAM meeting kebebasan beragama/ berkeyakinan di Indo- the Struggle against poverty toward and turn of nesia Januari-Juni 2016. SETARA Institute, Ja- the millennium, 21 April 1998, Washington DC: The World Bank. karta. Burhani, A.N., 2014. Hating the Ahmadiyya: The place Sidik, M., 2008. Dasar-Dasar Hukum dan Legalitas of ‘Heretics’ in contemporary Indonesian mus- Jemaat Ahmadiyah. Jemaat Ahmadiyah Indo- lim society. Contemporary Islam 8(2), pp.133- nesia, Jakarta. 152. Sofianto, K., 2011.Gerakan jamaat Ahmadiyah Indone- Connley, A., 2016. Understanding the oppressed: A sia Jawa Barat 1931-2000: Penyebaran ideologi study of the Ahmadiyah and their strategies dan respon masyarakat. Fakultas Sain dan for overcoming adversity in contemporary In- Kemanusiaan, UKM, Malaysia. donesia. Journal of Current Southeast Asian Syahra, R., 2003. Modal sosial: Konsep dan aplikasi. Affairs 35(1), pp.29-58. Jurnal Masyarakat dan Budaya, 5(1). Coser, L.A., 1956. The Functions of Social Conflict. Free The Wahid Institute., 2015. Laporan akhir tahun kebe- Press, New York. basan beragama/berkeyakinan 2015. The Wa- Coser, L.A., 1957. Social conflict and the theory of so- hid Institute, Jakarta. cial change, The British Journal of Sociology, Zulkarnain, I., 2005. Gerakan Ahmadiyah di Indonesia. 8(3), pp.197-207. LKiS, Yogyakarta.

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