Download missonary influence on islamic education existence in - e

MISSONARY INFLUENCE ON ISLAMIC EDUCATION
EXISTENCE IN ANDONG VILLAGE, BUTUH,
PURWOREJO
Aziz Al-Bari Kamaludin
Fak. Tarbiyah dan Keguruan UIN Sunan Kalijaga Yogyakarta
Abstract: The objectives of this research are to obtain knowledge about
the mission of Christians in Andong Village and the effects of Christian
missionary for Islamic education in Andong village, Butuh, Purworejo.
This research shows: (1) Christianization in the village of Andong still
has small percentage, but until now Christians is still as a basis to run
their holy books. (2) Some Muslims In Andong Village have some
thinking that was already started mixed with the thinking of Christians,
this is because there are several missions that search for the target of age
of the mindset of the Muslims, the guidelines leave the religion of Islam
but Christian paradigm. (3) Participation and awareness of religious
community are very inisiastic and support the creation of religious
harmony. This is reflected in existing community activities, or activities
that are programmed by the goverment or by religious figures.
Key words: Christian, Missionary, Andong Village, Islamic, Education
A. Background of Study
Islam is a guide which comes from Allah SWT to all mankind on this earth. It also
becomes a foundation for every human being to run this life with great
togetherness, tranquility, harmony etc. Indonesia is a country that has enough
diversity of style, whether in religion, culture, ethnicity, customs or language.
From this diversity sometimes there are still many people who consider it part of a
distinction to be debated to the division of every part.
The outbreak of the independence of Indonesia is inseparable from the
struggle of Indonesian people, not least the Indonesian people who are Christian
join fight for this country from the hands of colonizer, do not be surprised when
Indonesia has been an independent nation of Christians come to formulate the
basis of Indonesia Republic, with the aim of Christians to focus on principles that
1
will guide the life of the Indonesian State The new order for religious freedom and
equal rights and opportunities for all citizens is guaranteed, regardless of belief.1
To find the method and the appropriate way to people who are not
Christian, so it should be cultivated the Christians should be known by the
Christians, and later in sign of God's mission in realizing the peace, justice, and
integrity of the Indonesian nation. A task that calls to prevent anything that
demeans human being dignity and prestige of Indonesia.2 Church of more positive
attitude and optimistic about religion is not Christian, because Christian Church
realized that God is at work in religion that religion and salvation will summarize
the whole man.3 In the framework of God's salvation, human beings are no longer
savedon an individual basis but rather in it relationship with other people.
Definitely a lot of people who do not know God's plan explicitly, but it did not
make God's plan fail, because God also save people outside the historical forms of
Christian religion, although they are far from God, but God was not far from
them.4
Change rapidly in the world and thinking more deeply about the of the
Church as the universal sacrament of salvation (Lumen Gentuim) has encouraged
this attitude toward religions are not only Christian. This new attitude is called
dialogue. To find the method and the appropriate way to open dialogue with
people who are not Christian, so it should be cultivated the people who are not
Christians should be known by the Christians, and later in appreciate the teachings
and the Christian life.5
As mentioned in (Dignitas Human 14) about the ambition to progress is
and respect the true freedom of other and reject any form of coercion, more in the
field of religion. Church calls on the son - his son to is always stay against the
1
T.B.
Simatupang, Iman Kristen dan Pancasila, Gunung Mullia, Jakarta, 2002, p. 32.
2
Wainata Sairin, Visi Gereja Manusia Milimum Bam, Bunga Rampai Pemikiran, Gunung
Mulia, Jakarta, 2002, p. 166.
3
Lembaga Alkitab Indonesia, Alkitab. Jakarta, 2001, TIMOTlUS (2:4'), p. 338.
4
M. Yuwana Murjaka, Gereja Menghadapi Agama - Agama Lain, Pustaka Moral,
Yogyakarta, 2006, p.12.
5
J. Hadiwikarta, Sikap Gereja Terhadap Pemeluk Agama- Agama Lain, Pustaka,
Yogyakarta 2006, p. 14.
2
positive elements, spiritual or moral contained on 51 religious believers, other
religions and is expressed in dialog and cooperation 6.
Vision depth in this field is not few and not easy. One must learn about the
others for the sake of the other themselves. Hans Georg Gadamer, writes : "is
there something else that no other than yourself ? However none of theothers who
also is a human be a separate from ourselves".7
Much when associated with someone who has an active concern
inresponse to religious pluralism as an integral part of life as a theology. We can
mention one of them is Hans Kung, a Swiss, born on 1928. Hans Kung is known
as most serious Catholic. Many have responded to these thinkers as a reformer
who figure most responsible for efforts to reform the Church of thinking is totally
and completely. Hans Kung The seriousness of this can be seen from some of his
works that tries to reconstruction of church view in moral ethics that the world
needs.
The Church recognizes that the State is a tool in the hands of God that aims
for human welfare and preserves God's creation. Therefore, the church and the
state must help each other in seeking justice and welfare. Church and State have a
nickname task that must be implemented with full responsibility for the good of
allpeople, even whole His creation. The Church has a duty to protect and
safeguard all people for freedom in carrying out the functions and the nickname of
each.8 The politics of the nation's history ever offered no other alternative, that is
Islam, to be the basis and ideology of the State. Its all fail never had the support of
the entire nation so if you still want to maintain this state of Indonesia as a unitary
state based on Pancasila. Then the other cannot accept outright that there is
diversity as well as belief and respect the presence of other groups with the same
rights and obligations in Pancasila.9
6
Y.W.M. Bakker, Umat Katolik dan Pluralitas,Gunung Mullia, Jakarta, 2005, p. 17.
Frans Jozep Van Beeck SJ, Keterbukaan dan Integritas dalam Buku Teologi dan
Seksualitas, Kanisius, Yogyakarta, 2002, p. 231.
8
Frans Jozep Van Beeck SJ, Keterbukaan dan Integritas dalam Buku Teologi dan
Seksualitas,
p. 38.
9
Bambang Ruseno Utomo, Hidup bersama di Bumi Pancasila, Sebuah Tinjauan
Tentang Islam dan Kristen di Indonesia, Pusat Studi Agama dan Kebudayaan, Malang, 2008,
p.254.
7
3
Diversity according to Allport through two types, namely: 1) religiosity
extrinsic are manipulated and exploited religion, religion is useful to support the
self-confidence, improve the status, defend against reality, or a member of
sanctions a way of life. People with it have found that religiousovercome what
they graduated. Such people may be diligent in place of worship but are not
willing to talk about their faith and let them gain practical benefits. And 2) the
intrinsic diversity, namely that religion is lived. Allport saw the Religiosity
Extrinsic-Intrinsic not as a notion that stands alone and separated from each other,
but it is a continuation, in other words that people cannot be inserted into one kind
of religion for granted and always will be.10
Islam is a religion that the teachings revealed through revelation by God
Almighty to Prophet Muhammad SAW. The teachings of Islam member clue how
human beings ought to do and devote himself to God, so as to create a vertical
relationship through His commandments and prohibition. Meanwhile, from the
social perspective, the teachings of Islam give some guidance how should social
human beings interact with each other, to enable the creation of a horizontal
relationship.11 his people. As it has been described by Mukti Ali, that Islamic
teaching are not only limited to the life after death but the attention of Muslims
should also be focused on life in today's world. So those are creating balance and
harmony in human life between life in the world and life in the hereafter.12
Christian teachings from the word of God and His saying of Jesus have
been codified in the Book, can be divided into two major concepts, namely: The
concept related to the divine and human-related concept.13 The concept was a
source of discussion of formulation and discussion of various problems such as
the Godhead, the church law, good karma or ethics for the church, all of which are
embodied in religious experience.14
10
Bambang Ruseno Utomo, Hidup bersama di Bumi Pancasila, Sebuah Tinjauan Tentang
Islam dan
Kristen di Indonesia, p. 154.
11
M. Arifin, Menguak Misteri Ajaran Agama- Agama Besar, Golden Terayon Press,
Jakarta, p. 206.
12
A. Mukti Ali, Memahami Beberapa Aspek Ajarati lslam, Mizan, Bandung, 2007, p. 52.
13
Depag RI, Tatacara Peribadatan dan Peristiwa Keagamaan, Proyek Pembinaan Hidup
beragama Depag RI, Jakarta, p. 77.
14
Harith Abdussalam, Kristologi, IAIN Sunan Kalijaga, Yogyakarta, 2002, p. 51.
4
As in the words of Peter "Now I really realized that God treats everyone
equally. People who fear God and do right, that person accepted by God, no
matter what nation he was from. With this kind of thinking Peter to say "Respect
All People, as well as providing advice to Titus Paul "Put the words of
Wisdom".15
Islam and Christianity is one religion that both have faith that God exists
and God who has created this Universe. But these two religions cannot be used in
a single ideology Because Exclusivism has its own, namely Religious
Exclusivism (The Literalitas Meaning).
1.
New Testament (Acts 4:12): There is no salvation outside Christ
2.
Catholic Dogma: There is no salvation outside the church
3.
Q.S. Ali Imran: 19: (Verily in Allah's religion is Islam)
From the above exclusivism religion between Christian / Catholic with
Muslim author can take a conclusion that every religious believer would justify
their own religion. Here is what makes between them to continuos his religion and
invite other people of different religions to get into religion (the Christian
missionary ) and (Amar ma ruf nahi mun 'kar in Islam).
Human think that Intellect is one of the privileges bestowed by God to
them. Reasonable explanation is given, demanded by Him. Human are not rational
crazy or it is not required for prayer, fasting, and so forth. Intellect is one of the
guidance of Allah when a man concerned to undestand human feeling and
appreciation.
Therefore God also has given instructions to all people to go to the right
path, the path which will make the tickets for us to get His Mercy. According to
Benjamin Robinson said that in the sense of Mission to note three things:
Worship, which is the starting point of the Mission, Discipleship, and reinforced
with Mission (mission of). New Mission contains the power when out of the
worship and the right and real Discipleship.16
15
16
Lembaga Alkitab Indonesia, Alkitab. Jakarta, 2001, Titus (2:8), p. 348.
www. Missionary meaning, com
5
Below are various verses that underlie the Christian people to always exist
in Christ, where they assume that their purpose in life is Christ and because Christ
is their life in this world. God created man in His image and likeness of God so
that their dominion over the creatures of the earth ,17 So we created for the express
authority of God and become God's representative on earth. The Bible also says
that we are the vessel.18 So there are two things: 1. image and likeness 2.Vessel.
Examples for this are the gloves. Gloves are made in the image and likeness of the
hand, and gloves is a container / vessel to be filled hands. Because we also are the
vessels made in the image and likeness of God, then we also have the function to
be filled by God says that.
Apostasy and Christianization really happen very widespread in Indonesia
because the world has become a mission church. Even in Indonesia concept map
of Christianizing the world has entered the next target after the Philippines, and
within that concept maps have the same position of Indonesia and the Philippines,
where the majority populations are Catholic. The question is, why the Christians
wanted to convert our Muslims? It is often not known by us.
We Muslims often assume that others like us, we too often measure others
by ourselves, if we like to eat steak then we think other people also likeHie right
scripture. In Islam there are signs about the mission, among other sign is "La
ikraha fx al-din"-there is no compulsion in religion of Islam. We think that other
religions also have signs like this. And between religious communities, the verses
of God that set is "Lakum diinukum wa liya din” and we think that they also have
about the concept of religious tolerance in the same with them.
In fact, according to Irene Handono a former who had converted to Islam
who previously engaged the field of comparative religion and believe in
Christology convince us all that the verses are just there in the Qur'an and not in
other holy books.19 Which is in the Bible it said was "Find lost sheep, proclaim
the gospel throughout the world and teach all over the world as my disciple”.
And this verse same as paragraph order, ruling obligate. And what does this mean
17
Lembaga Alkitab Indonesia, Alkitab, (Old Testament, Genesis 1: 26- 27), p. 2.
Lembaga Alkitab Indonesia, Alkitab (New Testament, Roma 9: 23), p. 256.
Video seminarnya Dr. Irene handono tentang Strategi Kristen Memurtadkan Umat Islam.
18
19
6
paragraph command and this is obligatory? For example, as we Muslims by God
given orders to enforce prayer five times, then if there are Muslims all these years
he does not pray and then he dies then he will go into hell. Similarly Christian
person, if he isunable to produce a lifetime lost sheep die then if he would go into
hell. And that iswhy Christianity is happeningChristianization. And that is why
God reminds us in surah Al-Baqarah verse 1: 20, Meaning: “It will not stop those
Jews and Nazarenes (Christians) to influence you (moslems) you get into their
religion”.
Verses explain that Christians will never stop struggling convert Muslims
with a variety of ways. In Indonesia if the people they go in a community where
Muslims need social assistance, then they will share food, secondhand clothes,
medicine, scholarship and others. But if they go in a community that people of
Islam do not need social assistance, they will say so be it Islamic identity remains
an important paradigm in change, just be a Jew or a Christian thought or at least
the secular paradigm.
The author takes the research in Andong Village, Butuh District, Purworejo
Regency, because there are a few evangelists who have managed to convert a few
Muslims in this village. Based on author interviews that havefrom Islam to
Christianity.
Author : Good morning mam, sorry to bother your time
Mrs. P : Good morning, Oh no son, it's okay
Author : Mother, every day always just keep the shops like this? And I'm
sure the income must also pretty good huuh?20
Based on interviews by the author that the Mrs. P has been getting help
from a priest who became his acquaintances at the time, where with the
introduction Mrs.P that initially there is no desire to move to the Catholic religion
then the Mrs. P sympathy and eventually converted. This is indeed we should try
as much as possible not to get proselytizing on the pretext of economic,
educational or religious doctrine planting, basically one religion is the belief that
it comes from the heart without any coercion or denial of religious belief alone.
20
Interviewed with Mrs. P (23 of Sept 2010)
7
Therefore, with what is experienced by Mrs.P makes a bridge for the delivery of
mission nets and poor shelter from the clergy or religious leaders there.
The writer can only give an information in the form of the minutes without
showing directly what is happening in the field, therefore the author hopes the
next it will not happen again like this, where spread of religion may be done by
anyone but still have to put forward the name of solidarity such thing as truth
claims, blaming the other party or any other vigilante actions, wherever there is no
religion that teaches doctrine to hate or kill each other, but with the difference that
there should be a unifying and awareness of the richness of diverse cultures and
ethnic culture. The other party or any other vigilante that teaches doctrine to hate
or kill each there should be a unifying and awareness of ethnic culture.
Andong Village is one of the villages in the sub district of Butuh,
Purworejo Regency is predominantly Civil Servants and Farmers. Most
fundamental questions that may arise in the minds of the readers is, why the
research is taking its location in the village of Andong, Butuh, Purworejo? Here
the author will explain that the village of Andong is the village where the majority
population are Islamic. Moreover within the last 5 years or less of the population
of this village converted to Christianity and Catholicism. Although it is not very
high rate of increasing, this is interesting for the author to conduct further research
in order to obtain valid data, and reliable. Researchers eventually also get the
statistics existing that the percentage increase in the population who converted to
Christianity and catholic reach 4% per year.21
21
Interview with the Headman, 22 march 2011
8
B. Paradigm of Research Every Religion
9
Education is the process of hanging attitudes and good behavior or group
people in a mature business people through teaching and training efforts, the
process works, how to teach. From the statement above, education is defined as
efforts made to achieve the goal through the training process and how to educate.
This is where the purpose of Christianizing do, namely trying to make us as
Christians and believe in God through Jesus himself, with education they will
declare their mission.
C. The Effects of Christian Missionary for Islamic Education in Andong Village,
Butuh, Purworejo
Prespective mutual respect between each other, so that all the activities that
they do can be run safely, orderly and no interference. In every religion must have
followers or people, to support and adds to deepen of the faith community, he
built a means of worship such as imosques in the Islamic religion. In it there are
three means of worship with specifically for meeting fellow group.
As for the Church which they usually use for Christian worshiping in it is
most of them participate in the Church of Java in Kutoarjo. Among four religions
existing, there are two religions which have activity in society, be it a religious or
social nature. 22
Form the activities carried out by Muslims in the village of Andong, among
others by holding prayers followed by religious speech. Activities undertaken
outside the mosque, among other youth associations to form adolescents called
mosque, founded the organization Muhammadiyah. Then from the association of
mothers who called the association Aisyiah who held a variety of activities
including lectures regularly in every congregation.
Regarding the state of the Catholic religion in this village according to
statistical data the congregation, that congregation or Catholics in the it every year
have additions, these additions came from immigrants, the Catholic family itself
22
Interview with Mr. M. Abdul Syukur as the head of Public Affairs, 24 mei 2011
10
or from some people that go besides catholic because of Ciiristianization or
evangelism itself is still rife.
The way to spread the faith of the church or the community generally by
trying to establish a means of worship or convention center near the village of
Andong itself. In addition it also paid a visit to the rayon surroundings, such visits
are expected by Christians feel cared for by the church, Thus, it provides
assistance to the church, whether it is or material. Dialogue of life is a dialogue
directly in contact with the factual & reality of human life or is the dialogue of the
most fundamental level (not the II lowest). The dialogue is usually, in response to
various problems in life, Such as social, cultural, political, economic and other
issue. Dialogue of life is the concrete manifestation of one's faith or to a I group at
once realized. And it is done by all the people of Andong Village.23
The dialoge is not just a matter of inner, spiritual, but also the problem of
birth, physical and physical materials. Because of that appreciation or her life is
not only about the spiritual, but also areas of the body, covering the areas of
personal, relationship with others in the broad sense of community, nationality,
and even the world and the universe.24
How does it impact or religious appreciation in real life, very dependent
on people's views about the content and embracing his religion, the translation of
it in the form of institutional religion, looks through the beginning and all
religious activity is good and true but the essence and content of religion and its
adherents understand how and live it in real life.adherents creates style and
appreciation of life itself. It is very often that religious people have not or cannot
not distinguish between the teachings of transcendental religion (sacred), as a
result of understanding religion and religion in the institutional sense.
These three things would need to be distinguished for religious life in no
overlap between what is sacred doctrine (transcendent) and which is the product
of an understanding of social and cultural nature.25 In this case, Robert W. Crapps
suggests there are three common forms or patterns of how people live up to his
23
Interview with Matheus Sumarno, a Pastor Kutoaijo Church, 13 april 2011
ibid
IIbid
24
25
11
religion, where each form has a number of streams that vary in intensity. All three
styles are:
a.
Religious authority is a religious lifestyle that pivot around the characters,
events, events, places, and time as well as specific forms are considered to show
the presence of God or his saying that saving the world.
b.
Religion which is a religious lifestyle that pivot around the historical
process that demands a response and engagement with the forms of living well.
c.
Religion spontaneity is a religious lifestyle that does not pivot on the form
or history, but around the belief that God directly to work the heart and soul of
man.26
Existed between the factions of racial or ethnic variety is increasing.
Because it can be interpreted that in this modern age there is almost no longer a
nation that was born from one ethnicity only. Similarly, the Indonesian nation is
in reality a pluralistic society.
Church in Indonesia, sooner or later, will commemorate the birth of the
churches in which members of the Church is a mix of various ethnic groups living
together.27 In the same era, the church in Indonesia are now placed in a container
of State and Nation that is being built. In the fourth five-year development plan
stated that "Assimilation of the nation's efforts should be improved in all areas of
economic and social and cultural rights, in order to attempt to strengthen national
unity and strengthen national resilience".28 Here the Church is called to respond to
these national goals, while increasing the national awareness that the church in
Indonesia is a form of Bhineka Tunggal Ika nation.29 As an alternative, then this
idea will be judged Indonesia.
Indonesia Nation Assimilation segments of society is an important issue
that must be considered and solved jointly by all the citizens of Indonesia. It
26
Roberts W. Crapps, Gaya Hidup Beragama: Autoritas Yang Sedang Menjadi Mistik,
Adapted 1 hardjana, Kanisius, Yogyakarta, 2004, p. 6-7.
27
Karmito, Gereja Sebagai Media Pranata Pembauran Bangsa (Mendobrak Belenggu Dan
Diskriminasi Ethnis), Gema Duta Wacana, Yogyakarta, 2007, p. 19.
28
Adapted from Iwan P. Hutajulu, Memahami Masalah Pembauran Secara Konseptual, xiii t
1984- 1989 (September 2002), p. 671- 672.
29
Word of Bhineka Tunggal Ika, was taken from Dick hartoko, Tanda- Tanda Zaman,
March 2000, p. 81.
12
means, that the Indonesian nation that a pluralistic society should run the process
to blend together both horizontally and vertically, so that the solidarity or
togetherness as citizens of Indonesia can be nurtured.30 Further disclosed that
Indonesia's pluralistic citizenship can be viewed in terms of ethnic or
sociological.31
The process of unification group or assimilation, the sociological reality is
one of the patterns of relationships between community groups. According to H.
Bash that assimilation can not be simply equated as psychological adjustment,
cultural adjustment and social structural integration.32 In the previous section the
author has discussed that Islam acknowledges morality of religious communities
and respond to inclusivity viewing and view of religions. As a consequence of this
view, then the followers of Islam its relations with other religions on the principle
of peaceful consistant
D. CONCLUSION
Islam is very supportive enatage the good and fair relations among religions,
because of the srenoor plurality is the nature of God that must be upheld to
achieve on earth. With among all religious communities, there is one sign that we
may preserve the plurality of religion. It is what the state of Muslims in the village
of Andong. Although there is the launch of the missions of Christians, but they do
not introverted they always interact with them. Because it is the authorities of this
legal promoting the teachings of Islam in Al-Qur and Al-Hadith as. 'be way the
bright, surrounding God's will, you will make one: Pie', but clearly God does not
want it but He will test people, whether they Peacefully, albeit with differences in
religion and faith. We are all in harmony with each other-race.
BIBLIOGRAFI
688.
31
Babari, " Hambatan- Hambatan dalam Proses Pembauran Bangsa September 2004, p.
32
Look Hary H. Bash, Sociology Race Ethnicity, Gordon and Breach, New York , 2006
13
Ali, A. Mukti, Memahami Beberapa Aspek Ajarati lslam, Bandung: Mizan, 2007
Arifin M., Menguak Misteri Ajaran Agama- Agama Besar, Jakarta: Golden
Terayon Press
Babari, Hambatan- Hambatan dalam Proses Pembauran Bangsa September 2004
Bakker, Y.W.M., Umat Katolik dan Pluralitas, Jakarta: Gunung Mullia, 2005
Bambang Ruseno Utomo, Hidup bersama di Bumi Pancasila, Sebuah Tinjauan
Tentang Islam dan Kristen di Indonesia, Malang: Pusat Studi Agama dan
Kebudayaan, 2008
Bash, Look Hary H., Sociology Race Ethnicity, New York : Gordon and Breach,
2006
Depag RI, Tatacara Peribadatan dan Peristiwa Keagamaan, Jakarta: Proyek
Pembinaan Hidup Beragama Depag RI
Frans Jozep Van Beeck, SJ, Teologi dan Seksualitas, Yogyakarta: Kanisius, 2002
Hadiwikarta, J, Sikap Gereja Terhadap Pemeluk Agama- Agama Lain,
Yogyakarta: Pustaka, 2006
Harith Abdussalam, Kristologi, Yogyakarta: IAIN Sunan Kalijaga, 2002
Hutajulu, Iwan P., Memahami Masalah Pembauran Secara Konseptual, xiiit
1984- 1989, 2002
Karmito, Gereja Sebagai Media Pranata Pembauran Bangsa, Mendobrak
Belenggu Dan Diskriminasi Ethnis, Yogyakarta: Gema Duta Wacana, 2007,
Lembaga Alkitab Indonesia, Alkitab. Jakarta, 2001, TIMOTlUS (2:4')
-------------------------------------------- Titus (2:8)
Murjaka, M. Yuwana, Gereja Menghadapi Agama - Agama Lain, Yogyakarta:
Pustaka Moral, 2006
Roberts W, Crapps, Gaya Hidup Beragama: Autoritas Yang Sedang Menjadi
Mistik, Adapted 1 hardjana, Yogyakarta : Kanisius, 2004
Sairin, Wainata, Visi Gereja Manusia Milimum Bam, Bunga Rampai Pemikiran,
Jakarta: Gunung Mulia, 2002
Simatupang, T.B., Iman Kristen dan Pancasila, Jakarta: Gunung Mullia, 2002
www. Missionary meaning, com
INTERVIEW RECORD AND VIDEO
Interview with Mrs. P, 23 of Sept 2010
Interview with the Headman, 22 march 2011
Interview with Mr. M. Abdul Syukur as the head of Public Affairs, 24 mei 2011
Interview with Matheus Sumarno, a Pastor Kutoaijo Church, 13 april 2011
Video seminarnya Dr. Irene handono tentang Strategi Kristen Memurtadkan Umat
Islam.
14