The struggle of the Shi'is in Indonesia

Abstract

This study is concerned with the Shi‘is in Indonesia and their position as a minority Muslim group within the overwhelming Sunni majority, and the ways in which they act to gain recognition in the country. In analysing this, the study employs the theory of stigma proposed by sociologist Goffman in that the stigmatised group tend to adopt strategies that fit into social system dominated by the majority. While Sunnism has become a norm in the Muslim world, Shi‘ism is considered ‘abnormal’ and the Shi‘is have to implement strategies in order to gain recognition from the Sunni majority. Despite the lack of data, it is certain that the Shi‘is constitute a very small minority among Indonesian Muslims. Even though Shi‘ism has been evident in Indonesia in the past, the majority of the Shi‘is are actually converts from Sunnism following the victory of the Iranian revolution of 1979. Different groups of Shi‘is can be identified in Indonesia: the Arab descendants (one of the most significant elements), Qum alumni, and campus graduates. The relationship between them has been a complex one. While all three share a common objective and they tend to cooperate with each other, disputes have coloured their relationship. As a consequence of the difference in background among the Shi‘is, there is no single person that is recognised as the top leader by all of them. The leaders can be classified into two groups: ustadh and intellectuals. As a distinct denomination within Islam, Shi‘ism has a complex set of beliefs and practices which set it apart from Sunnism. This includes the belief in imamate and justice, the Mahdi, the practice of Ja‘fari jurisprudence and aspects of Shi‘i piety and the implementation of taqiyya (dissimulation of faith). In their struggle for recognition, the Shi‘is carry out da‘wa, education, publishing, and socio-religious organisation in which taqiyya is implemented. One of the most important achievements of the Shi‘is is that their gaining legal formal recognition of IJABI (Ikatan Jamaah Ahlul Bait Indonesia) form the Ministry of Home Affairs even though it experiences rejection and criticism from many ustadh of Qum alumni. Furthermore, there have been negative responses to the existence and development of the Shi‘i group in the forms of varied activities such as publishing, preaching, seminars, and appealing the government, besides moderate attitude of eminent Muslim intellectuals that protect the existence of the Shi‘is as a minority religious group and this is said to pave way for the spread of Shi‘ism in the country.