The Role of Civil Society in Maintaining Communal Peace between

the Sunni Group and the Ahmadiyyah Followers in Lenteng Agung,

South Jakarta

Suryani

1,3

, Chusnul Mar'iyah

and Fajar Fachrian

Doctoral Programe Students of Political Sciences Department, FISIP UI;

Departement of Political Science, University of Indonesia, Jakarta, Indonesia

1,3

Universitas Islam Negeri Syarif Hidayatullah Jakarta, Indonesia

Keywords: Communal Peace, Civil Society, Ahmadiyyah, Sunni

Abstract: This article explains the active role of civil society in maintaining communal peace between Sunni groups

and Ahmadiyyah followers in Lenteng Agung. Factually followers of Ahmadiyyah often get discriminatory

treatment from society, especially from the Sunni group. The community rejection toward the existence of

Ahmadiyyah congregations often leads to violence such as burning the worship places, beatings and

expulsions. This paper observed the reasons for the maintenance of the communal peace between the Sunni

group and the Ahmadiyyah Followers in Lenteng Agung by using interview and observation method. The

findings of the research revealed that there had been an excellent social interaction among the Ahmadiyyah

group in LentengAgung. There is no rejection or horizontal conflict that occurs in the community related to

Ahmadiyyah followers. Several factors determine the public peace in Lenteng Agung. First, the active role

of the citizens from both sides can synergize the community. Second, the existence of similar identity

between Ahmadiyyah leader and the elders of community. Third, social activities can create a positive

interaction and mutual interest among each other.

1 INTRODUCTION

Ahmadis are divided into two groups; Ahmadiyah

Lahore and Ahmadiyah Qadian. The difference lies

in the belief of Mirza Ghulam Ahmad(Adamson,

2010).Ahmadiyya Qadian argues that Mirza Ghulam

Ahmad is a prophet because they believe that

prophethood will remain after Muhammad(Amir

Jemaat Ahmadiyyah Indonesia, 2015).Ahmadiyya

Lahore claims that Mirza Ghulam Ahmad is not a

prophet but a religious reformer [mujaddid] because

prophethood after the Prophet Muhammadwas no

longer exists(Kenang-Kenangan 20 Tahun Gerakan

Ahmadiyyah Lahore Indonesia 1928-1979, 1979).

The existence of the JamaatAhmadiyya in

Indonesia, and in some Sunni-majority areas, often

leads to rejection leading to social conflict. In

Jakarta, June 2008, there was a mass attack of

celebrating the birth of Pancasila using

IslamicDefenders Front (FPI) symbols against the

National Alliance for Freedom of Religion and

Belief [AKKBB] in Monas(Hutabrina, 2008).

The Minister of Religious Affairs, the Attorney

General and the Minister of Home Affairs On July 9,

2008,issued a Joint Decree [SKB] containing

warnings and commands to adherents members and

administrators of Ahmadiyya Jamaat Indonesia and

citizens. Maarif Institute in 2010 also noted that

violence against the Ahmadiyah congregation

occurred in many provinces of West Java. The

regionis regarded as a reasonforthe violence against

the Ahmadiyya community with a total of 117 cases

of abuse by mid-September 2010. Violence against

the Ahmadiyah community increased compared to in

2009 by 114(Kasus Ahmadiyah). The most violent

incident of public interest was the attack on the

Ahmadiyya community in Cikeusik on February 6,

2011; the latest event was the attack and expulsion

of the Ahmadiyya congregation in East Sakra, East

Lombok on May 20, 2018,making about 300

Ahmadi were evacuated.

Out of Jabodetabek area, from five branches of

Ahmadiyah Indonesia in Jakarta as the chapter of

Balikpapan, Kebon Bawang, Ciputat, Bukit Duri,

and Lenteng Agung, Only Lenteng Agung did not

experience any severe conflict with the Sunni group;

Suryani, ., Mar’iyah, C. and Fachrian, F.

The Role of Civil Society in Maintaining Communal Peace between the Sunni Group and the Ahmadiyyah Followers in Lenteng Agung, South Jakarta.

DOI: 10.5220/0009934917611768

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1761-1768

ISBN: 978-989-758-458-9

1761

there was never any attempt to expel and violate the

Ahmadiyya Community, peaceful communal

relations reflects cooperation in various activities.

That is interesting to examine in depth how the

public peace between SUNNI and Ahmadiya can be

well preserved in Lenteng Agung area in the midst

of the continuing denial of the Ahmadiyya

community throughout Indonesia

2 CIVIL SOCIETY,

COMMUNICALISM AND

CONFLICT MANAGEMENT

2.1 Civil Society

Alexis de Tocqueville has a view of the Civil

Society derived from his observations of American

culture and considers the Civil Society as a

counterweight to state power. According to

Tocqueville, political power and civil society have

high endurance, because it has a plural, independent,

and politically mature.

Anwar Ibrahim describes a civil society with

different terms (MasyarakatMadani) which is a

social system based on moral principles and ensures

a balance between individual freedom and the

stability of society. The initiative of the individual in

the form of thinking, art, the implementation of

government based on the Act, and not individual

desire or desire. Ibrahim also states that Civil

Society has distinctive features: cultural plurality,

reciprocal relationships, and mutual understanding

and respect.

AS Hikam says that Society in the concept of

Civil Society is a mediocre society,therefore, it

cannot separatethe internal contradictions.The inter-

class, ethnic, and gender issuesare potentially

damaging the Civil Society at some level(Hikam,

2000).The embryo of the emergence of civil society

is a community group that is bound in the

organization and havea specific goal objective

depending on the policy of the organization.

The main features of the Civil Society are self-

reliance and volunteerism, independent and

independent of any party. As a tool for democracy,

civil society becomes a check and balances that

actively oversees the social dynamics that flourish in

society(Hikam, 2000). Puan Amal Hayati,

Khudamul Ahmadiyah and Lajnah Immaillah are

some civil society that plays an active role in

maintaining the social interaction of Agung Lenteng

community so that the conflict is avoidable.

2.2 Communalism: Primordial Identity

Communalism is a grouping of people based on

identity similarity; itrefers to the political and

conflict based on the religiousgroup(Varshney,

2009). The term of identity is interpretedas (a)

condition or reality about the same thing, or a

situation similar to each other; (b)circumstances or

facts that describe something equal between two

persons [individuality] or two groups or objects, can

be concluded that the identity is a symbolization or

characteristic that means having a

difference(Varshney, 2009).

Identityis divided into three forms:

1. Cultural Identity: is a feature that arises

because a person is a member of a particular

ethnic group, including acceptance of tradition,

innate nature, language, religion, and descent

from a culture.

2. Social Identity: are similarities and differences,

about personal and social in general, about

what distinguishes you from others.

3. Self Identity: identity is generally a distinction

that distinguishes the person from others and is

at the same time integration of the stages of

development that have been passed before.

Personal identity is based on the uniqueness of

one's characteristics. Cultural behavior, sounds,

gestures of body parts, color clothing, and hair

clippings show the features of someone who is

not owned by someone(Varshney, 2009).

This paper uses the concept of identity as Alo

Liliweri stated that In her study, the primordial

factor is also one of the supporting item that

maintenance of communal peace in Lenteng Agung.

Primordial means tribal identity, that is Betawi,

where the average resident of Lenteng Agung is a

native of Betawi tribe.

2.3 Conflict Management and Peace

Building

Conflict is a relationship between two or more

parties [individuals or groups] who have, or who feel

that they have objectives that are not aligned.

Conflict occurs when community goals are not

equidistant. From a micro-level, interdisciplinary

group, organizations, communities, countries and all

forms of humansocial, economic and power

relations-experience growth, change, and

conflict,Conflict occurs because of the imbalance

between those relationships which creates problems

such as discrimination, unemployment, poverty,

oppression,resulting crime. Each of these levels is

ICRI 2018 - International Conference Recent Innovation

1762

interconnected, forming a chain of potential

strengths to bring about both constructive and

destructive change(Kartikasari, 2001).

Conflicts that are vertical between the

community and the government as well as the

horizontal among the people due to political factors

or SARA systematically become a barrier for

development. Therefore, the handling of the conflict

becomes a grave concern for the government to

make progress run properly. Here are the terms that

show the various approaches to dealing with

conflict, which is also considered as stages in the

process. Each phase will involve the previous step

[e.g., conflict resolution will include conflict

prevention measures](Kartikasari, 2001):

1. Conflict Prevention: Aims to prevent the

emergence of violent conflict that refers to

strategies to resolve potentialdisputes in the

hope of avoiding increased violence.

2. Conflict Resolution: Aims to end behavioral

violence through a peace agreement.

3. Conflict Management: Aims to limit and avoid

violence by encouraging positive behavioral

change for the parties involved.

4. Conflict Resolution: Addresses conflict causes

and attempt to build new and lasting

relationships between hostile groups that

address strategies for addressing open conflict

in the hope of reaching an agreement to end

violence.

5. Conflict Transformation: is the most

comprehensive and broad strategy, which is

also a strategy that requires the most extended

and most extensive commitment that seeks to

tackle the broader sources of social and

political conflict and instead attempt to

transform the negative forces of warfare into

power social and political rights.

Peace is believed to be a never-ending process of

multidimensional intervention and fighting in an

attempt to transform violence whether those who

agree with the use of force including violence or

those who embrace nonviolence wholeheartedly

agree that peace should be upheld. The development

of peace is more focused on the underlying contexts

and behaviors that promote violence such as unequal

access to employment, discrimination, unrecognized

and unforgivable past misconduct, unskilled,

unbelieving, fear and inter-group hostility. Therefore

this peace-building is inconspicuous but continues at

all stages of the conflict. Peace-building is most

often used to describe work that results in peace-

building and the importance of the

process(Kartikasari, 2001).

The United Nations [UN] distinguishes several

ways of intervening to achieve peace(Kartikasari,

2001);

1. Creating Peace: They are forms of intervention

to end the hostility and produce the agreement

through diplomatic, political, military, and

other means.

2. Maintain Peace: Monitor and enforce

agreements, use force if necessary. The tricks

include supervision of respect for the

agreement and the implementation of agreed

self-development activities.

3. Raising Peace: implementing programs

designed to address the causes of past conflicts

and suffering and improve long-term stability

and equity.

This paper uses the concept of conflict

management as suggested by SN Kartikasari

because in the prevention and prevention of conflict

involving all levels of society both from civil society

groups from SUNNI and Ahmadiyah, also engaged

in apparatus such as neighbourhood(RT) and Hamlet

(RW) which consistently respond quickly on any

potential conflict that arises.

2.4 The History of Ahmadiyyah at

LentengAgung

The Ahmadiyyah of Lenteng Agung is part of

Ahmadiyya Qadian. Ahmadiyya first entered

Lenteng Agung brought by Haji Sya'ban, a native of

Betawi descent Engkong Sakam, who is a Defender

(landlord who is quite respected by society because

of his wealth and proximity to the

government)(Encep, 2017). But at that time Haji

Sya'ban was still part of a network of champions in

Lenteng Agung who had lack of knowledge

regarding religion(Idris, 2017). The conversion of

Haji Sya'ban to Ahmadiyya members is inseparable

from the role of the Ahmadiyya preachers in Batavia

back then. Initially during the struggle, many

champions of Jawara who seek knowledge of silat.

At the beginning of the independence day, Haji

Sya'ban heard of a great man living in Jalan

Gerobak, Petukangan [now Jalan Balikpapan], His

original intention was to study martial arts, but after

some time he studied there, instead of the martial

arts he got religious knowledge. From this

beginning, he was familiar with Ahmadiyah

teachings.

After several years of Hajj Sha'ban studying

Ahmadiyya teachings, he brought and tried to share

knowledge with his family and close relatives in

Lenteng Agung. Initially the wife of Haji Sha'ban

The Role of Civil Society in Maintaining Communal Peace between the Sunni Group and the Ahmadiyyah Followers in Lenteng Agung,

South Jakarta

1763

who first followed Bai'at to Ahmadiyah, supported

by other figures such as Haji Suparmanthe

headmaster and Mi'at the original merchant Babakan

village. They are the first champions who

participated in Ahmadiyah teachings in 1935. The

official of Ahmadiyya was in 1960, although

Ahmadiyya in Lenteng Agung existed from 19 35.

The number of Ahmadiyya followers in Lenteng

Agung is about 80 families or just 0.26 percent of

the population of Lenteng Agung(Encep, 2017).

The development of Ahmadiyya in Lenteng

Agung started from the study of Ahmadiyya groups

in Lenteng Agung which is divided into several

study places such as Pasar Minggu, Ragunan and

Camat Gabun. Ahmadiyah also always hold Jalsah

Salanah [Annual Meeting] held in several branches

in turn.

2.5 Religiosity in Lenteng Agung

LentengAgung is one of the six urban villages in

Jagakarsa Sub-district, South Jakarta Administrative

City formed based on Local Government Regulation

No. 60 of 1990 dated December 18, 1990 Article 12

covers: urban village LentengAgung,

SrengsengSawah, Tanjung Barat, Cipedak,

Jagakarsa, and Ciganjur. The population of

LentengAgung is 60,803 people(Laporan Bulanan

Kelurahan Lenteng Agung, Kecamatan Jagakarsa,

2017).

Residents of Lenteng Agung are Betawi people,

so the customs applied is Betawi culture. The

majority of residents in Lenteng Agung are

Moslems. In organizing the government,

development and community in Lenteng Agung

generally run well and smoothly. The success of the

task is because of the integration of Muspikal,

Lembaga Musyawarah Kelurahan, Community

Leaders, the Heads of RT and RW, Karang Taruna

and PKK(Laporan Bulanan Kelurahan Lenteng

Agung, Kecamatan Jagakarsa, 2017).

2.5 The Picture of SUNNI Lenteng

Agung

The SUNNI community in Lenteng Agung itself has

the majority of NU and is a Betawi tribe. In Betawi

societies themselves, various commitments are

ideological dimensions of the highest value,and

ritual aspects are in the final sequence. For the

Betawi people,everything grows and develops in the

middle of cultural life is perceived as its own

without questioning where the culture comes. The

life motto of the Betawi people is not bothering the

polemic of that originality(Purbasari, 2010).

The influence of Malay is strong enough

amongthe Betawi society. Europe, China, and

Arabia influenced Betawi culture, but Betawi culture

also changed these three cultures when they

developed in Indonesia, so based on the difficulty of

determining the authenticity and authenticity of the

Betawi tribe. The mixed character in Betawi dialect

is a reflection of Betawi culture in general, which is

the result of the marriage of various kinds of

ethnicity, both from other regions in the archipelago,

as well as foreign cultures. It means that Betawi

people can absorb foreign cultures adapted to their

environment and culture(Purbasari, 2010).

3 RESEARH RESULTS AND

DISCUSSION

As explained earlier, since the inception of

Ahmadiya in Lenteng Agung, there has never been

any conflict of Ahmadiyah existence with SUNNI

people in Lenteng Agung, South Jakarta. Therefore,

in addition to threats coming from outside such as

that of FPI against the Ahmadiyah community in

Lenteng Agung, there has never been a dispute. The

element of religious differences that have occurred

in the community has ended since the time of the

elders and the elderly who have made the present

society protect each other against the threats that

come from outside. The behavior of the people in

Lenteng Agung is called Civil Society which

according to Muhammad AS. Hikam declared it as a

modern society of various independent and

independent citizenship-oriented with respect for

human rights.

The strength of civilization and brotherhood

cannotbe separated from some Civil Society groups

as initiators of creating communal peace in society.

This can be seen as reflected in the excellent

relationship between Lajnah Imaliah and Khudamul

representing the Ahmadiyya Community with

Yayasan Puan Amal Hayati formed by Sinta

Nuriyah Wahid and the local government officials as

well as RW officers who play an active role as the

initiator of the creation of Communal Peace between

Ahmadiyah - SUNNI at Lenteng Agung.

3.1 Civil Society Contribution in

Maintaining Communal Peace in

Lenteng Agung

Hikam stated that civil society should be a check and

balances that actively oversees the social dynamics

that flourish in society(Hikam, 2000).Puan Amal

ICRI 2018 - International Conference Recent Innovation

1764

Hayati, Lajnah Imaillah and Khudamul Ahmadiyah

carry out the functions of civil society by

maintaining the balance of society by carrying out

social programs that are plannedcarefully and

carried out in a synergistic manner involving the

community of two different groups.

3.1.1 Puan Amal Hayati Foundation

Puan Amal Hayati Foundation is a non-

governmental organization engaged in social and

humanitarian affairs which concerns about the

empowerment of women and children, especially in

the effort to eliminate violence against women and

children whichestablished in Jakarta July 3, 2000.

The foundation headquarter is in Jalan Warung Silah

number 32A Complex Al-Munawwaroh Ciganjur;

the distance is only about 20 kilometer from Al

Mubarak Mosque belonged by Ahmadiyya Lenteng

Agung. Mrs. Dra Hj. Sinta Nuriyah A. Wahid, M.

Hum,andsome academics founded the foundation.,

civitas pesantren,and other social activists.

Ibu Sinta Nuriyah as the founder of Puan Amal

Hayati Foundation initially got to know Ahmadiyya

Lenteng Agung from Neneng. Neneng is a

chancellor as well as Leaders of Lajnah Imailah

Jemaat Ahmadiyah Indonesia. At first, Neneng

started a good relationship with Sinta's mother

because she often came to her residence for advice.

They meetregularlybecome closer. Ibu Sinta usually

holds religious and humanitarian events with

Neneng(Sinta Nuriyah Wahid, 2017). Not only that,

the relationship between the two was initiallya

personal relationship, and became the relationship

between organizations since Puan Amal Hayati

Foundation in cooperation with Ahmadiyah through

Lajnah Immailah in various events like Sahur around

every Ramadan, Haul Abdurahman Wahid [Gus

Dur], and Halal Bihalal at the celebration of Idul

Fitri.

Ibu Sinta also stated that he and Yayasan Puan

Amal Hayati are ready to do advocacy if the

Ahmadiyya mosque in Lenteng Agung is sealed. He

explained that he always helps Ahmadiyyatopen

their sealed mosques such as in Cirebon,

Manislor,and Bekasi because he thinks Ahmadiyya’s

problem is not a matter of different beliefs and

religious understanding but about a humanitarian

issue(Sinta Nuriyah Wahid, 2017).This is in line

with what Tocqueville said that civil society has a

strongendurance because it has a plural,

independent, and politically mature.

As a Civil Society, Puan Amal Hayati

Foundation has a vast network. Especially with other

social organizations that are partners of Nahdatul

Ulama [NU], which is the largest religious

organization in Indonesia. Every event held by

Yayasan Puan Amal Hayati in Ciganjuris always

packed by hundreds of people who not only come

from around Ciganjur but from all regions in

Indonesia. In each event, Puan Amal Hayati always

invites interfaith, trans-tribal, local government and

other community organizations including the Jemaat

Ahmadiyah congregation.

Puan Amal Hayati Foundation is always

campaigning to against violence in the name of

religion in every moment of the event that she

attended. So the citizens who participate in the event

with Puan Amal Hayati also always keep in mind

that there is no conflict in the name of religion.

Through effective communication between Yayasan

Puan Amal Hayati, local officials and the

Ahmadiyya Community board, Lenteng Agung

Community is given the freedom to use Ahmadiyya

owned facilities such as Ahmadiyya mosque and its

equipment to conduct social activities. It becomes an

effective social interaction and can combine a way

to maintain communal peace in the area of Lenteng

Agung.

3.1.2 Lajnah Imaillah and Khudamul

Ahmadiyyah

Besides Puan Amal Hayati Foundation which

actively initiated the communalunity of Ahmadiyya

- Sunni Community in Lenteng Agung society. The

initiation of communalpeace also came from

Ahmadiyya congregation, Lajnah Immaillah,and

Khudamul. The participation of Lajnah Immaillah

and Khudamul in initiating communal harmony in

the community was reflected when the Jalsah

Salanah [annual meeting of Ahmadiyah Muslim

Community undertaken by Mirza Ghulam Ahmad

lasted for three days](Anis, 2017). At the meeting

Ahmadiyah Lenteng Agung invited Sinta Nuriyah

Wahid, the leader of the Puan Amal Hayati

Foundation movement, elements of the surrounding

community as well as some NU figures such as

Zuhairi Misrawi, Guntur Romli, and Dawam

Raharjo(Anis, 2017).

In addition to Jalsah Salanah, Ahmadiyah

Lenteng Agung congregation in several occasions

also invited Yayasan Puan Amal Hayati and NU

elements in the study held by Ahmadiyah. Lajnah

Immaillah and Khudamul also participated actively

in neighborhood RT / RW at Lenteng Agung. As in

the activities of Independence anniversary

celebrations, Maternal and Child Health Care,

community service,and other gathering activities.

Besides participating in RT / RW activities,

Ahmadiyya Jama'at in Lenteng Agung also attended

in PKK management at district level(Salim, 2017).

The involvement of Puan Amal Hati Foundation,

Lajanah Immailah, and Khudamul Ahmadiyyah in

The Role of Civil Society in Maintaining Communal Peace between the Sunni Group and the Ahmadiyyah Followers in Lenteng Agung,

South Jakarta

1765

Lenteng Agung helps to create communal peace. SN

Kartika Sari mentioned that the elements of civil

society are trying to establish peace with other forms

of intervention to end hostilities by implementing

programs designed to address the cause of the

conflict and suffering from the past and enhance

long-term stability and justice as Lajnah Immaillah

and Khudamul Ahmadiyya did.

3.2 The Dinamic of Intercommunal

Relations

Since the inception of Ahmadiyya in Lenteng

Agung, there has never been any conflict of

Ahmadiyya. Resistance to Ahmadiya only emerged

in 2008 after the issuance of the 3 Ministerial Decree

on warning and order to Ahmadiyya and citizens. On

June 1, 2008, after the mass of the Islamic Defenders

Front and the National Alliance for Religious

Freedom were involved in a clash in Monas. Several

times the Islamic Defenders Front walked to

Mubarak Mosque belonging to Ahmadiyah branch

of Lenteng Agung. Arriving FPI mass at Jalan

Lenteng Agung, FPI masses have been intercepted

by some young men from around Lenteng Agung to

stem the FPI masses that will go to Mubarak

Mosque belonging to Ahmadiyah Jamaat.

In 2016, FPI held a Tabligh Akbar for the

dissolution of Ahmadiya led by Habib Selon at Jalan

Raya Lenteng Agung, FPI masses who were holding

Tabligh Akbar then walked to the Ahmadiyah

Mosque Branch Lenteng Agung to seal the mosque.

But not yet reached the mosque owned by

Ahmadiyah, the masses of the youth of the mosque

that exist in Sebrang Ahmadiyya mosque have

gathered to form a line to save the mosque. Habib

Selon went to the local RW chair to help unsealedthe

mosque, but the chairman of the RW rejected the

invitation, he argued that the Ahmadiyya in Lenteng

Agung had existed since he was a child. He even

claimed that FPI should have gone from Lenteng

Agung because FPI is a migrant in its territory.

Saih acknowledged as the chairman of RW 01

who is also an NU citizen that religion is a personal

matter respectively and cannot be forced(Babakan),

2017). Puan Amal Hayati Foundation also

contributed to fortifying the attitude of Sunni

Lenteng Agung residents in solving the nuanced

problem of violence that concerns the issue of

Ahmadiyah Jamaah with the residents of Lenteng

Agung who are Sunni majority.

The mosque of Ahmadiyyain Lenteng Agung in

the recent yearshas always been a center of activity

for residents, has been a center of HUT RI activities,

maternal and child health care, a regular social

gathering of RT, and work of devotion. Misman

adds, if every community activity exists, the

residents of RT 007 are always in unity, except

when they are running religious activities,they run

together. Misman also participated in mediation

between Ahmadiyah and FPIwhen there was anti-

Ahmadiyya demonstration in Lenteng Agung.

Misman also appreciated his people for not

participating in the FPI.

Ahmadiyyah and Sunni in Lenteng Agung reflect

intercommunal relations their daily interactions,

such as work in the neighborhood of Lenteng

Agung, social services in Ahmadiyah mosque and

seasonal activities such as breaking fast together and

sharing sacrificial meat(Encep, 2017), as well as a

bazaar of wearable clothing. The increasing number

of people packing the courtyard of the Mubarak

mosque shows high enthusiasm.

The conflict between Sunni and Ahmadiyya

followers in Lenteng Agung has never been a severe

problem in other places because the officials take the

preventive steps. Potential conflicts can arise at any

time as Kartikasari said that preventive measures in

anticipating battle must be carried out so that the

community situation can be adequately controlled.

Preventive action is the main thing that must be

considered as Kartika said: "Conflict Prevention is

the prevention of increasing violence."(Anis, 2017)

Thelocal government authorities such as RT and

RW participated in the split which, as explained by

Kartikasari, local environmental authorities such as

RT and RW contributed to the conflict resolution as

described above. Also, Ahmadiyya Community in

Lenteng Agung itself also conducts conflict

prevention by avoiding violence and prioritizing

peace.

3.3 Identity in Primordialism

Alo Liliweri says that identity is a symbol of

distinctive features that contain differentiation and

represent an organizational image that can be

derived from history, philosophy or vision or ideals,

mission or function, strategic or program

objectives(Liliweri, 2007). This is reflected in the

people of Lenteng Agung is generally a Betawi

society. It is this factor of cultural identity that

makes the communal relationship between the

Ahmadiyya community and the Sunni majority in

Lenteng Agung, South Jakarta.

The FPI demands the closing of Al-Mubarak

Mosque ofAhmadiyya. The existence of the

Ahmadiyah community in Lenteng Agung which is

considered to have a blood relation with the

surrounding community leaders makes the

hereditary ties between communities keep each other

ICRI 2018 - International Conference Recent Innovation

1766

one another as stated by Pak Misman who rejects

violence in his region(Misman, 2017).

The similarity of identity as Liliweri said, about

cultural identity, social identity and self / personal

identity(Liliweri, 2007), people in the area of

Lenteng Agung who are both followers of Sunni and

Ahmadiyya followers can coexist, support and look

after each other because this isthe basis of the

formation of public peace in Lenteng Agung.

3.4 The Ahmadiyyah Humanism

Movement

One uniqueness of the Ahmadiyya is their struggle

to assert themselves as Muslims, especially for

Ahmadis living in Islamic countries. The slogan

"Love For All Hatred For None" became the basic

principle of their da'wah and humanitarian

values(Ahmad, 2013). The mission to create peace is

believed to be the ultimate goal of this slogan. In

Lenteng Agung community, the presence of Lajnah

Immaillah and also Khudamul Ahmadiyah who

participated in maintaining peace and contributing in

helping Lenteng Agung society both in social and

economy make the existence of Ahmadiyah

Community in Lenteng Agung well received.

Coupled with the presence of Ahmadiya figures who

are the original residents of Lenteng Agung who

have been hereditary to live and settle and have a

family relationship with the Sunni community, in

this case, NU make the existence of Ahmadiyah

Congregation is well received and recognized as part

of the community Lenteng Agung.

One of the social movements conducted by the

Ahmadiyya Congregation is the holding of

humanitarian cooperation programs such as blood

donation, health care for the poor, and compensation

for orphan education. Even Ahmadiyah members in

Indonesia as stated by Fazal have registered

themselves as eye donors in eye banks that also

establish Ahmadiyah institutionally included in the

record of Indonesian Record Museum [MURI] as the

biggest eye donor. The large board widely initiated

this movement until the Ahmadiyah branch

office(Jakarta), 2017).

4 CONCLUSION

From the above explanation can be concluded that

the role of Civil Society and public relations exist in

Lenteng Agung able to maintain peace between

SUNNI and Ahmadiyah. These factors explain how

existing communal relationships can function to

keepthe peace. First, the closeness of the relationship

between Ahmadiyah both Lajnah Immaillah and

Khudam with NU's great figures as well as Sinta

Nuriyah Wahid as the initiator of the foundation of

Puan Amal Hayati Foundation made the Ahmadiyah

community relationship with the people of Lenteng

Agung that the SUNNI majority understand well

preserved. Also, the Puan Amal Hayati Foundation

movement regarding initiating tolerance and non-

violence contributed to the maintenance of

communal peace and good relations of the Sunni

community - Ahmadiyah community in Lenteng

Agung. Second, the ability of actors to utilize the

network of primordialism / tribal identity.

Ahmadiyyah Humanism movement that carries

Love For All Hatred For None which the spirit of

this movement to make fragrant not only Ahmadiyya

but also able to reduce the fears of western society

will Islamophobia that occurred.

REFERENCES

Adamson, I. 2010. Mirza Ghulam Ahmad dari Qadian.

Yogyakarta: Pustaka Marwa.

Ahmad, M. M. 2013. Krisis Dunia dan Jalan Menuju

Perdamaian. Jakarta: Neratja Press.

al, A. U. 2011. Pendidikan Kewarganegaraan (Cvil

Education): Demokrasi Hak Asasi Manusia, dan

Masyarakat Madani. Jakarta: ICCE UIN Syarif

Hidayatullah Jakarta.

Amir Jemaat Ahmadiyyah Indonesia. 2015. Jawaban

Jemaat Ahmadiyyah Indonesia atas Pertanyaan

Komisi VIII DPR RI. Rapat Dengar Pendapat Umum

Komisi VIII DPR RI.

Anis, N. M. (2017, April 14).

Babakan), S. (. (2017, Juni 9).

Encep, K. A. (2017, April 14).

Hikam, M. A. 2000. Islam Demokratisasi dan

Pemberdayaan Civil Society. Jakarta: Departemen

Agama .

Hutabrina, P. O. 2008, Juni 8. Insiden monas Dalam

Bingkai Media, Analasis Framing Terhadap Berita

Seputar Insiden Monas, 1 Juni 2008. Harian Kompas

dan Republika.

Idris, K. A. (2017, April 14).

Jakarta), F. (. (2017, Desember 9).

Kartikasari, S. (Ed.). 2001. Mengelola Konflik:

Keterampilan & Strategi Untuk Bertindak. Jakarta:

The British Council Indonesia.

Kasus Ahmadiyah. (n.d.). Retrieved Februari 20, 2017,

from

http://www.wahidinstitute.org/v1/Berita/email_page?i

d=222/hl=id/Gus_Solah_2011_Rawan_Kekerasan_Ag

ama

Liliweri, A. 2007. Makna Budaya Dalam Komunikasi

Antar Budaya. Yogyakarta: PT. LkiS Pelangi

Angkasa.

The Role of Civil Society in Maintaining Communal Peace between the Sunni Group and the Ahmadiyyah Followers in Lenteng Agung,

South Jakarta

1767

Misman. (2017, Juni 9).

Purbasari, M. 2010, April 1. Indahnya Betawi. Journal of

Humaniora, 1.

Salim, N. (2017, April 14).

Sinta Nuriyah Wahid, P. P.(2017, Desember 9).

Varshney, A. 2009. Konflik Etnis dan Peran Masyarakat

Sipil. Jakarta: Departemen Agama.

(n.d.). Retrieved from http://ahmadiyah.id/jamaah-

muslim-ahmadiyah/baiat

(n.d.). Retrieved from

kemenag.go.id/file/dokumen/SEBAhmadiyah.pdf

(n.d.). Retrieved from digilib.uin-

suka.ac.id/3744/1/BAB%201%2C%20IV.pdf

(1979). Kenang-Kenangan 20 Tahun Gerakan

Ahmadiyyah Lahore Indonesia 1928-1979. In H. M.

Bachrun (Ed.), Pedoman Besar Ekeskutif Gerakan

Ahmadiyyah Lahore Indonesia.

(2017). Laporan Bulanan Kelurahan Lenteng Agung,

Kecamatan Jagakarsa.

ICRI 2018 - International Conference Recent Innovation

1768