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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
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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 (kulavarga, 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 ) ( َغلَطmeaning “mistake, error”, but in Indonesian it means “correction of mistakes.” The adoption from Arabic sometimes narrows the broad meanings, such as 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
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with misinterpreting the Qur’ānic verse .... َو ْال ِف ْت َنة أَ َشد م َِن ْال َق ْت ِل... )191:“ (البقرةand fitnah (polytheism) is worse than killing.” (Q. 2:191), and )712: (البقرة... َو ْال ِف ْت َنة أَ ْك َبر م َِن ْال َق ْت ِل.… “and fitnah (polytheism) is worse than killing…(Q. 2:217).1 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: ك َ ِون َذل َ ّللا َل َي ْغفِر أَنْ ي ْش َر َك ِب ِه َو َي ْغفِر َما د َ إِن )11,,41: (النساء...لِ َمنْ َي َشاء 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 )ار َكة َ (م َشwhich means “partnership, cooperation, participation,” but in Indonesian language it means “community, society” which is in Arabic mujtama’ ) (مجْ َت َمعmeaning “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, 1
والشرك باهلل أشد من القتل،""والفتنة أشد من القتل: يعني تعالى ذكره بقوله:قال أبو جعفر ) أَيْ شِ رْ ك ِِه ْم ِباهللِ َوك ْف ِر ِه ْم ِب ِه أَعْ َظم جرْ مًا َوأَ َشد م َِن ْال َق ْت ِل الذِي َعيروك ْم ِب ِه (القرطبي.)(الطبري.
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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 (cha̍ p-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
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(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
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Islamic organization in the world. It was founded by Kyai Hasyim Asy’ari in 197,. 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-
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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 العرعورasked: “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 ّللا 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 (ص َفا َ ) َق َناة74 series of lectures and 64 series in Wiṣāl ) (قناة وصالin 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
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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 ( هـ310 .تفسير الطبري (ت ( هـ,21 .تفسير القرطبى (ت http://www.10winds.com/50languages/did_you_know/EN 071.HTM https://en.wikipedia.org/wiki/Islam_in_Indonesia https://asian.washington.edu/fields/indonesian https://id.wikipedia.org/wiki/Daftar_pulau_di_Indonesia http://www.asianinfo.org/asianinfo/indonesia/prolanguages.htm https://id.wikipedia.org/wiki/Suku_bangsa_di_Indonesia http://bahasa-nusantara.blogspot.com.au/2011/02/746jumlah-bahasa-daerah-indonesia.html http://www.kompasiana.com/hizkiahuwae/bahasa-melayuhttps://en.wikipedia.org/wiki/List_of_loanwords_in_Ind onesian riau-jadi-bahasa-resmiasean_54f92952a333116e068b46f8 https://en.wikipedia.org/wiki/Religion_in_Indonesia https://en.wikipedia.org/wiki/Bhinneka_Tunggal_Ika http://www.asianinfo.org/asianinfo/indonesia/prolanguages.htm