acquires optimum benefit and enjoys the empowerment process in its entirety.
9
SOCIAL ETHICS AND INTER-RELIGIOUS DIALOGUE IN THE CONTESTATION
OF PUBLIC SPHERE IN INDONESIA
Zuly Qodir
9.1 Introduction
In Indonesia no one denies the need to mutually understand, to mutually respect and to be tolerant and fair to fellow followers of
religion. Fellow followers of religion would not be comfortable if there were constant fighting and conflict among them, let alone killing and
condemning in the name of religion. Hate among fellow followers of religion will only forsake religion on the face of the earth even more, it
will not enlighten and provide shelter to its followers. Therefore, respect and understanding of other people’s different religion are an imperative
that must not be forgotten by any religious followers in Indonesia. Based on that, we can expect good relationship among religious followers, one
that is harmonious and without mutual suspicion let alone mutual hate and killing.
The multi-religious, multi-ethnic, multi-social class reality is a given irrefutable presence in Indonesia. Such condition is not merely a
diversity that must be acknowledged in its state and existence, but it is an eternal prerequisite willed by God. The same condition is happening
to Indonesia as a structure of State united in the frame that is Indonesia. There have been many analyses on the real conditions of Indonesia
which is very sublime and multi-religious. It feels difficult to say that there will only be one type of belief in religion present in Indonesia. It is
well understood that Indonesia is seen as a miniature of the world since several recognised and non-recognised religions are spread throughout
the nation from Sabang in Aceh to Merauke in Papua. Of course this is authentic proof if Indonesia were indeed multi-religious as well as
multi-cultural. What is left to do is to understand such conditions and not extinguish it which will result in mutual enmity among them.
Pluralism and multiculturalism are the most representative terms to portray Indonesia. There is no better fitting term in describing the real
conditions of Indonesia other than by calling it as a plural state in its true meaning. Thus, borrowing the statement of writers such as Farid Esack,
Abdul Aziz Sachedina, and Syed Hasyim Ali that pluralism has initially been shown by Islam and its existence is irrefutable. The question is:
will such real condition be eradicated merely because there is pressure from a group of Muslim in Indonesia who threaten the state and
proposed to the Constitutional Court to dissolve a number of religious groups that by a part of the Muslim community is said to be unsuitable
with the teachings of Islam? The next question is: will Indonesia be driven into becoming a state based on one of its recognized religion
namely Islam as the religion adhered the majority of Indonesians? These issues certainly demands attention since a few of the Muslim community
wish to see Indonesia become a country with an Islamic state basis while remotely removing the country’s foundation of Pancasila and other state
pillars; 1945 Constitution, and Diversity. It seems that we must notice Farid Esack’s statement on pluralism:
“Pluralism is a personal condition that could accept acceptance and acknowledge acknowledgement otherness and
diversity. Pluralism exceeds tolerance of otherness since
