12.
INDONESIA: ITS LANGUAGES, PEOPLE, AND RELIGIONS
Indonesia is an archipelago. Its official motto
is Bhinneka Tunggal Ika in Old Javanese "Unity in Diversity.” It is written
on the scroll gripped by the Garuda's claws, a mythical bird and the mount of
Lord Vishnu. As an archipelago it was said in 1972 that the number of islands
in Indonesia was 6.127, but in 1987 the number increased to 17.508, but only
5.707 had names. In 1992, the number of islands having names increased to
6.489. In 2002, the number of islands increased to 18.306. In 2004 the
Department of Interior recorded that there were 7.870 islands with names, and
9.634 without names. (The total: 17.504 islands). Only about 6.000 islands are
inhabited, and the remaining over eleven-thousand islands are uninhabited.
In
2010 it was estimated that the number of tribes in Indonesia was 1.340. In
Papua (formerly called “Irian Jaya”) there are 466 tribes. The biggest tribe is
the Javanese living in Central and Eastern Java. It consists of about 41% of
the total of population. No wonder that most of its presidents were Javanese: Out of seven presidents until now, only B.J.
Habibie was from outside Java. The next big tribe is Sundanese, consisting of
15.4 % of the total population living in West Java. Chinese Indonesians are
3.7%, Malays are 3.4%, Madurese 3.3 % and Arab Indonesians, 2.4%. In fifteen
years of research it was found that there are more than 746 tribal languages in
these 17.508 islands of Indonesia. Its 240 million people belong to almost 500
ethnic groups with their own cultural traditions, languages and dialects.
Since
their independence in 1945, the Malay language has been adopted as the official
language of Indonesia, called “Bahasa Indonesia” (Indonesian language). It is
always taught alongside the native language in all schools. However, long
before this, in 1928 the Indonesian Jong Islamieten
Bond
(Islamic Youth Association) delegates in Youth Pledge in Batavia (now Jakarta) had
made their pledge unanimously that Indonesia had one nation, one homeland and
one national language, the Indonesian language. Most of the Indonesians are
bi-lingual, their mother-tongues and their national language, Indonesian.
The Indonesian language has adopted many
loanwords from other languages, such as Sanskrit, Arabic, Persian, Portuguese,
Dutch, and Chinese, Austronesians, and recently, English. Sanskrit loanwords came either directly from
India, or through the Old Javanese language. They cover many aspects of
religion, because before the advent of Islam in Indonesia, its people were
either Hindus or Buddhists, where Sanskrit words were used, such as: agama (āgama, religion, sacred teaching), angka (aṅka,
numerical figure), bahasa (bhāṣā,
language), bahaya (bhaya, danger), bakti
(bhakti, homage, devotion, service etc.), bumi (bhūmi, earth), dana (dāna, donation, funds), kata (kathā, word, speech talk, story), keluarga (kula-varga, family), kepala
(kapāla, head), madu (madhu,
honey; in Indonesian also: co-wife), nama (nāma, name), neraka (naraka, hell), rahasia (rahasya, secret), raja (raja, king), samudra (samudra,
ocean), suara (svara, sound), and surga (svarga,
heaven). All these words are no longer considered foreign words.
With the conversion of the Indonesians into Islam, many Arabic words
were introduced, especially dealing with worship and devotion. Among the
examples are as follows: adab, ajaib, akal, akhir, akhirat, alam, aman, asal,
badan, berkat, daftar, izin, kamus, kitab, kursi, sabar, sabun, sedekah, sehat,
unsur, umum, umur. Sometimes the adoption changes the meaning. For example, the
word ralat is taken from ghalaṭ (غَلَط) meaning “mistake,
error”, but in Indonesian it means correction of mistakes.” Another example is the word “fitnah” which
means in Arabic: “temptation, trial; charm, enchantment; riot, discord, and civil
strife,” like we are having now in the Middle East. But in Indonesian it means
“slandering, and defamation,” resulting with misinterpreting the Qur’ānic verse ... وَالْفِتْنَةُ أَشَدُّ
مِنَ الْقَتْلِ.... (البقرة:191) “and fitnah (polytheism) is worse than
killing.” (Q. 2:191), and. وَالْفِتْنَةُ
أَكْبَرُ مِنَ الْقَتْلِ ... (البقرة:217) … “and
fitnah (polytheism) is worse than killing…(Q. 2:217).[1] Slandering
and defamation never means in Arabic fitnah, but rather qadhf (قَذْف) and iftirā’ .(إفْتِرَاء)
An idolater was mistakenly killed by the Muslims. Qur’ān
commentators say that the meaning of fitnah in this verse is “polytheism,
idolatry” which is the gravest sin. Although killing is a grave sin, the sin of
the killed idolater is graver, as there is no forgiveness for idolatry. Allah
says:
إِنَّ اللَّهَ لَا يَغْفِرُ
أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ
لِمَنْ يَشَاءُ...
(النساء:116,48)
setting up partners (in worship) with Him,
but He forgives whom He
wills,… (Q. 4:48, 116)
Another example of
adopted Arabic word which changes the meaning is the word “masyarakat”,
originally from the word mushārakah (مُشَارَكَة) which means “partnership, cooperation, participation,” but in Indonesian
language it means “community, society” which is in Arabic mujtama’ (مُجْتَمَع) meaning “community, society, commune,
assembly, gathering place”
A new word is being introduced
into Indonesian to address a person we respect, instead of “engkau” for
singular or “kamu” for plural (but is also used for singular), which is used
only by elders for the young and children in general. It is the word “anda” which
is derived from the Arabic anta meaning “you” in respect. It is used
like the term Sie rather than du in German, and Lei rather
than tu in Italian. But apparently its use is not very common. However,
it is also said that it is adopted from Nias language.
Among words adopted
from Persians are: anggur (an-gur,
grape), bandar (port), cadar (chādar, veil), pahlawan (pahlwān,
hero), pasar (bāzār, market, bazaar), nakhoda (nākhodā, captain of a ship), piala
(pyāla, cup, trophy) and takhta (takht, throne). From Chinese we
adopt bakmie (bak mie, meat noodle), bakso (bak so, meatball), cap
cai (cha̍p-chhài, lit. “mixed vegetable”, stir fried vegetable dish), cukong (cu kong, tycoon), gua (gua/wa,
me , slang ), kecap (Keng Cio, soybean sauce). (ketchup is 'saus
tomat', tomato sauce, not kecap), kue (kwe, cake, pastries), lumpia (lun pia, spring roll), mi/mie (mie, noodle), tahu
(toufu/tauhu, tofu), and teh (te,
tea).
Although the Portuguese did
not occupy Indonesia, many words were adopted into Indonesian, such as: meja (mesa,
table), boneka ( boneca, doll), jendela
(janela, window), gereja (igreja,
church), bola (bola, ball), bendera (bandeira, flag), roda (roda,
wheel), sepatu (sapato, shoe), kereta (carreta, wagon), bangku (banco,
chair), keju (queijo = cheese), garpu (garfo, fork), terigu (trigo
= flour), mentega (manteiga, butter), and Minggu (domingo,
Sunday).
There are about 10,000 Dutch words adopted into Indonesian, including
the names of the months, from January to December, such as: polisi (politie,
police), kualitas (kwaliteit, quality), wortel (wortel, carrot),
kamar (kamer, room, chamber), rokok (roken, to smoke, smoking
cigarettes), korupsi (corruptive, corruption), persneling (versnelling,
gear), kantor
(kantoor,
office), kelas (klas = class), and gratis (gratis,
free), om/paman (oom, uncle), oma/nenek (oma, grandma), struktur (structuur, structure), teori
(theorie, theory), karcis (kaartje, ticket), apotek (apotheek¸
farmacy).
Among local languages modern Javanese has contributed the
most to the Indonesian language due to their vast majority of if its native
speaker among the population (41%), such as: adem (adhem, cool
temperature), ambruk (collapse), apik (neat, nice), ayu (beautiful, pretty,
gorgeous, graceful, elegant), edan (edhan, crazy), ganteng (ngganteng,
handsome), and pemirsa (viewers). From
Sundanese language we have: getol (active), lalap (lalab, raw vegetable,
consumed), majikan (boss), risih (uneasy,
uncomfortable), pengaruh (pangaruh, influence),
and pemulung (waste picker). From Minangkabau which is said to have been a
precursor or old dialect of Malay language we have: galau (confusion), gengsi
(prestige), rendang (randang, rendang), usang (obsolete). From Betawi language, spoken by people who used to
live in Betawi (now Jakarta) we have: butut (old fashioned), gelandangan (homeless),
mampus (dead). From Nias we have anda (you, respectful), from Batak we have molek
(voluptuous), from Maluku we have beta (I, me, myself) and from Manado we have pasti (so pasti, sure).
Malay-Indonesian
language is one of the easiest languages in the world without harsh sound, nor
complicated grammar. For example, the work makan (eat) remains without
declension or case, so that it does not change whoever, and whenever one says
it. The word akan (shall, will), sudah (already) are used before
the verb to indicate the future and the past respectively.
Indonesia is the
most successful multicultural and multiracial country. It recognizes six
official religions. According to 2010 census: 87.18 % are Muslims (more than
99% Sunnis, 0.5 % Shias, and 0.5% Ahmadis), 6.96% Protestant (Protestantism was
introduced by the Dutch, concentrated in Maluku, North Sulawesi, Nusa Tenggara,
Kalimantan, and Papua), 2.91% Catholic, (Catholicism
was brought by the Portuguese, notably to the island of Flores), the 1.69%
Hindu especially in Bali (Bali-Hindu), 0.72% Buddhist, 0.05% Confucianism,
0.13% other, and 0.38% unstated. Later,
Christianity was also brought to Torajas in Central Sulawesi and the Batak
people, predominantly Protestant.
There are two major
Muslim organisations in Indonesia: Nahdatul Ulama (NU), is the largest
“traditionalists” one claiming more than 50 million members, probably the
largest Islamic organization in the world. It was founded by Kyai Hasyim
Asy’ari in 1926. It advocates religious moderation and communal harmony. Its activities
are in social and religious education and operating Islamic boarding schools (pesantren).
It adheres to the ideology and teachings of Ahlus Sunnah wal Jama’ah, and
the Shafi’i school. Its presence
is strong in rural Java. Former President, the late Abdurrahman Wahid was the
grand-son of the founder.
The other major Muslim
organization is Muhammadiyah, founded by Kyai Haji Ahmad Dahlan in 1912. Its
orientation is “modernists” and adheres to orthodox theology, but embraces
modern learning. When the late Dr. Hamka, the prolific writer an one of the
prominent leaders and scholars of Muhamadiyah was asked what madhdhab (school
of jurisprudence) he was following, he answered, “Hanafi, Maliki, Shafi’i, and
Hanbali schools.” It is the leading national “modernist” organization, has
approximately 29 million members, and has branches throughout the country. It
runs mosques, prayer houses, clinics, orphanages, poorhouses, schools, public
libraries, and universities, such as Muhammadiyah universities in almost every
big city, such as, Jakarta, Yogyakarta, Surakarta, Malang and Makassar.
Indonesia as the
largest Muslim populations in the world is a battle-ground for proselytization between
Christian missionaries and Muslim propagators. The missionaries seemed to get
upper hand, especially in poor areas, such as Papua and Central Java, since
they receive massive foreign funds from abroad, such Australia, USA, Germany,
Vatican, and Italy. On the contrary, Muslim propagators succeeded in bringing
people to Islam through dialogue, especially priests and clergymen who, after conversion, became Muslim
propagators, such as Dr. Yahya Waloni and Bernard Nababan and Fadhlan
Grammatan.
Since the Islamic revolution in Iran in
1979 many Indonesian Muslims have become attracted to the Twelver-Shi’a of
Iran. Many students went to Iran to study the Shi’a there. In Indonesia many
schools are built for Shi’a children. Dialogues and debates are common
phenomena. Even in the Muslim world, especially in the Midd East, the debate
between scholars of the two sects, the Sunni and the Shi’i, can be watched in
the YouTube of the internet. The debates became often hot when one party was
asked questions which cannot be answered with “yes” or “no”. For example,
Shaykh Adnan Aroor (عدنان العرعور) asked: “Is the decision of al-Ḥasan to make peace agreement
and to abdicate the imāmah (leadership) to Mu‘āwiyah right or wrong?” If
the opponent said “yes”, then his younger brother al-Ḥusayn should also have
done the same to Yazīd, and he was wrong for not doing so. If the opponent said
“no”, then how could al-Ḥasan the second imām have committed a mistake,
when as an imam he was supposed to be ma‘ṣūm (infallible)? The
only escape for the opponent was that he claimed that it was not the topic of
the debate.
As the influence of the Shiah in the Muslim world in
general and in Indonesia in particular keeps on increasing, Allah sends His
selective servant as rescue. His name is Shaykh Husayn al-Muayyad (حسين
المؤيد). He obtained the highest position in Iraq as a scholar, and was
entitled “the greatest ayatollah” (آية الله العظمى). After “converting” to Sunnah, he took refuge to Saudi Arabia,
leaving everything behind: his family and relatives, friends and colleagues,
and his country. He was not the first “ayatollah” who turned to be Sunni, but
most probably the first one who was successful leaving his country.
Shaykh al-Mu’ayyad has
given in Ṣafā satellite channel (قَنَاةُ صَفَا) 74 series
of lectures and 64 series in Wiṣāl (قناة وصال) in the internet, and answers questions. Although his lectures are in
Arabic, some are provided with Indonesian translation. He says that if the
Shiah followers believe only in what has been clearly mentioned in the Qur’ān ,
such as praying and fasting in Ramadan, they would have abandon the Shiah, as
the teachings of the Shiah are not clearly based on the Qur’ān , such as the imāmah,
wilāyah, and ‘iṣmah (infallibility) of the imams, etc. For his website please visit www.almoaiyad.com.
It is
not an exaggeration to say that the ink of the scholar is worthier than the
blood of the martyr. Why? The blood
kills the enemy, but the ink does not kill the enemy; it kills his enmity and
turns the enemy into ally. Suppose five against five! If you kill one, the
balance becomes 5 against 4; but if you kill his enmity, the balance becomes 6
against 4. That is wisdom: no blood spilled, no woman turned into a widow, and
no child turned into an orphan. That was the Prophet did: he turned the general
of his enemy into his own general: Khālid ibn al-Walīd.
(Turner, 9
April, 2016)
المراجع:
المكتبة الشاملة
تفسير الطبري (ت. 310 هـ(
تفسير القرطبى (ت. 671
هـ(
http://www.10winds.com/50languages/did_you_know/EN071.HTM
https://asian.washington.edu/fields/indonesian
https://id.wikipedia.org/wiki/Daftar_pulau_di_Indonesia
https://en.wikipedia.org/wiki/Bhinneka_Tunggal_Ika
http://www.asianinfo.org/asianinfo/indonesia/pro-languages.htm
[1]قال أبو جعفر: يعني تعالى ذكره بقوله:"والفتنة
أشد من القتل"، والشرك بالله أشدُّ من القتل
(الطبري). أَيْ شِرْكِهِمْ بِاللَّهِ وَكُفْرِهِمْ بِهِ أَعْظَمُ جُرْمًا
وَأَشَدُّ مِنَ الْقَتْلِ الَّذِي عَيَّرُوكُمْ بِهِ (القرطبي) .
