This is a complicated question. I made it quite simple and wrote as a comment about two personal anecdotes:
In 1987 I
was working at the Islamic University of Yogyakarta (then still IAIN) as an
international visiting professor. One morning I received a visit from an
English young man, a musician who held a similar position at the Arts Academy
of Yogyakarta. He told me that he was in love with a nice Sundanese,
West-Javanese lady and wanted to marry her. One condition of the family (and
his fiancée) was that he should embrace Islam first. He told me that he was
born in a religiously indifferent British family, formally member of the
Anglican Church. He had read some good books on Islam, learned how to pray and
said that he wanted to accept Islam. To me, a non-Muslim specialist in Islamic
Studies, he asked advice how to do this. And, when possible, within the time
limit of one week! I gave him advice to address
the imam of the campus mosque, brought him in contact with this man and a few
days later there was a conversion ceremony. I was invited and attended the
ceremony. After a speech by the imam, this mosque leader invited this young man
to renounce Christianity and repeat the Shahadat as a confession of his new
faith. As usual there were some sambutan
after the formal conversion. I had seen already in the beginning, that I was
also on the list of sambutan.
When I was
given the opportunity to give my talk, I first criticized the imam. According
to the best of my knowledge, there is no need for someone who once had formally
embraced Christianity, albeit in a modest and not really active way, to
renounce Christianity as a whole. Christianity is accepted as a religion, sent
by God to mankind, preached by Jesus, son of Mary. But, I still praised this
young man for his step to take religion serious in his marriage and to become
more active religiously. From a sleeping believer he had become a more practising
faithful and so I could happily attend this ceremony.
A report of
this ceremony was included in the magazine Suara
Muhammadiyah and several priests of Kota Baru, the eminent Jesuit library,
criticized me for having accepted the invitation to speak at this ‘Islamisation’,
but I repeated my argument that I could be happy with someone becoming
religious active, also in a Muslim tradition.
There is a
nice story in the Gospel of Jesus about a shepherd who misses one sheep and
leave 99 unattended to seek that one sheep. And it concluded with the saying: ‘there
will be more rejoicing in heaven about one sinner who repents than over 99 who
do not need to repent’ (Luke 15:7)
During a ceremony, probably an examination, at IAIN Sunan Yogyakarta, about 1987. Left of me is Dr. Simuh
The second
anecdote I want to tell is about a much earlier period. As a Ph.D. student I
applied for a stay of three months in the pesantren of Gontor, for participant
observation of daily life in the school. I was accepted to live there and
follow classes. Finally I asked that I also could join the prayers. I told them
that I was a Catholic but did like the style of Muslim prayers. I was
questioned about the most common rituals, washing and ablutions, the quick
style of praying Al-Fatiha (also
Catholics say the prayers in the rosary very fast, like Muslim say al-Fatiha at great speed). Then I was
asked to read Surat al-Ikhlas and to
comment on it. Allahu ahad .. Lam yalid
wa lam yulad: I could convince them
that the Christian Creed starts with the confession that God is One and that
there is no compromise to this statement. Then I was asked about the second sentence
of al-Fatiha (ashhadtu
an la ilaha illah Allah). I had to confess that many Christians do not
really feel love for Muhammad, known little about him and that he has a bad reputation
sometimes, but that I personally love the Qur’an and feel in the Qur’an also
the religious and social drive of Muhammad as a great inspirator for 1/5 of
mankind. That I consider him a gift of God to mankind and therefore happily
join the confession that he is a Servant and Prophet of God. Pak Zarkasji
accepted my comments and allowed me to join the Muslim prayers. Although he
later prayerd that I should become a ‘full Muslim’ and I said inshallah, may God turn me into a good
Muslim in the sense of Muslim with a capital as explained by Nurcholis Madjid,
as someone who surrenders to God.
So far,
some comments about joy at religious festivals, over the boundaries.
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