ON Friday (10/28), Muslims in several provinces hold demonstration against Basuki Tjahaja Purnama’s (Ahok) religious blasphemy.
Hundreds of protesters from 25 Islamic organizations joined Lampung Islamic Movement took to the street. They urged the police to process Basuki Tjahaja Purnama’s (Ahok) religious blasphemy case.
Protesters rallied in the street in front of the Taqwa Mosque, Jl Kotaraja, Bandar Lampung. ”We urged police to investigate Ahok who did religious blasphemy of Alquran particulary surah Al Maidah verse 51,” he said.
In the Bangka Belitung Province, thousands of protesters from Islamic Organizations also have held demonstration at the local Police Headquarters and Provincial Parliament office for the same purpose.
They ensured the protest were not correlated with politics. ‘We asked the police and Parliament to convey our aspirations to the National Police chief and the President to immediately process and arrest Ahok for insulting Islam,” Bangka Belitung branch of Indonesia Hizbut Tahrir (HTI) Chairman Sofiyan Rudianto said.
According to Sofiyan, without legal firm sanction, there would be another Ahoks doing religious defamation. “This will disrupt religious harmony in Indonesia and security will be unstable,” he said while asking the police to be neutral and professional in enforcing the law.
In front of Presidential Palace, DI Yogyakarta, thousand of people demanded Ahok to be put into justice. “I’m worried if Ahok is not get firm sanction, there will be a lot more massive movement coming from Muslims and this movement will spread all across the country,” Syukri Fadholi Chief of the local Unity and Development Party said.
In Bandung, West Java, rain did not stopped hundreds of youngster from Generasi Muda Jabar to hold demonstration in front of Gedung Sate. “We see no reason for the police to postpone Ahok’s imprisonment,” Coordinator of Darul Hikam Youth, Agus, remarked.
Muslims in West Nusa Tenggara appointed November 3rd as the deadline for the police to nail Ahok. They promised to hold a massive movement if Ahok has not been caught on that date.
North Sumatra Police Chief Rycko Amelza Dahniel agreed with the mass who demand the police to process Ahok religious blasphemy case. He noticed the case has been discussed not only nationally, but also international. “We hoped Jakarta Police would settle it accordingly,” he said.
Meanwhile, Bekasi Metro Police Umar Surya Fana have listened aspirations from hundreds members of several Islamic organizations that formed Forum Ukhuwah Umat Islam Bekasi (FUUI). Umar said the aspiration will be conveyed to Jakarta Metro Police chief. “Meanwhile, let’s show Muslims are united, peace lover, and not anarchy,” he said in Bekasi, West Java.
Previously, in Padang, West Sumatra, thousands of people naming themself Forum Masyarakat Minangkabau (FMM) asked the police to hold equality before the law principle. They believed the case of religious blasphemy by a women in Bali would be a perfect example in handling Ahok. “She was caught and punished 14 month imprisonment,” Muhammad Siddiq of the FMM said on Sunday (10/23).
SOME 15,000 Muslims from various community organizations, Friday (10/14/2016), hit tables in the City Hall Jalan Medan Merdeka Selatan, Central Jakarta, to protest outside the Governor Basuki “Ahok” Tjahaja Purnama alleged to have degrading Al Qur’an and scholars.
Massa arrived at about 14:00 pm after a previous protest outside the building to urge the Police Criminal Ahok soon turned into a suspect for the offense.
The majority of the mass arrival wearing white costume that makes Jalan Medan Merdeka Selatan whitened, while traffic was diverted because all the roads filled with humans.
What is unique, in order to cool the atmosphere and prevent anarchy, the police play a song of praise nuances of Islam when mass among others, are members of the FPI and FBR arrived.
The song playing is songs Asmaul Husna (99 names of Allah) that are downloaded from YouTube and play them through a smart phone that is connected to the car speakers.
“It is already prepared. We do this in order to calm protesters, “said Ronald Arita, Polda Metro Jaya Sabhara members were involved in securing course of action.
But the police action was apparently not very effective, because once the masses arrive, they immediately shouted: “Catch! Catch! Catch the Ahok! “
Muslims are very angry because during the policy Ahok former regent of East Belitung it to the Muslims tend to be discriminatory and oppressive.
Ahok prohibit Muslims from doing Tabligh Akbar in Monas, prohibits the sale of sacrificial animals on the roadside and prohibit slaughter of sacrificial animals in schools and public places.
The peak moment in the dialogue with the citizens of the Thousand Islands on 27 September 2016, Ahok said he does not matter if it is not selected again in Pilgub Jakarta in 2017, warned that linked the plea that Muslims do not elect a leader who is not a believer, citizens have been deceived by Surah Al Maidah paragraph 51.
MUI rate, with what it says it, as if to say that the contents Ahok verse 51 Surah Al Maidah incorrect and scholars who convey that paragraph to the people has been expressed things that are not true anyway, so Ahok considered to have been an insult to the Qur’an and scholars. (Man)
THE popularity of the hijab and Muslim fashion in Indonesia has been on the rise. A growing number of Indonesian women are wearing veil or headscarf in the world’s most populous Muslim majority market. Muslimwear has evolved from a religious and cultural movement to a fashion-savvy trend and booming industry.
The increased demand for Islamic clothing has encouraged the growth of the domestic Muslim fashion industry. In a relatively short time, muslimwear has become an important segment of the national textile industry (See Indonesia’s Textile Industry – Testing Times Upstream). The sector has been transformed from its origins in home industries and small and medium enterprises (SMEs) and to large-scale manufacturing today.
Hijab evolution in Indonesia
Before the New Order era, Muslim women in Indonesia used long scarves to loosely cover their hair. From the 1980s, the jilbab or veil that tightly covers the hair was introduced to Indonesia. However, the use of the veil in public schools and government institutions was temporarily restricted by the Soeharto administration; although this did not discourage the majority of Indonesian Muslims from observing what they felt was their religious duty. The rise in the number of women observing the hijab in Indonesia has given birth to a lucrative muslimwear industry. Since early 2000, the sector has been growing rapidly as more young, urban women adhere to the hijab. This new fashion-councious segment demanded Muslim clothing that does more than just cover the hair and body, but also feature appealing styles and designs.
To cater to this demand, a host of young, creative designers who were capable of designing fashionable and on trend Muslim fashion emerged. This included rising stars such as Ms Dian Pelangi who was named one of the 500 most influential persons in the fashion industry by UK-based magazine, Business of Fashion. In fact, a number of established figures in the local fashion industry such as Mr Itang Yunasz have moved into muslimwear design and have capitalised on this rapidly growing niche market. Islamic fashion in Indonesia is also no longer focused solely on female customers but is also targeting male customers with the launch of koko ortaqwa clothing lines.
Growing markets and customers
The hijab market in Indonesia can be divided into three segments; firstly, a simple and practical veil used by 60-70% of Indonesian women. This veil is sold in various colours and models at affordable prices; secondly, the shariah veil which is used by 10% of Indonesian women. This type of veil is longer and is available in conservative colours such as white, black and brown; lastly, the fashionable veil used by urban, middle-class women that come in a variety of colours and styles and is sold at premium prices.
The Indonesian hijab market is still dominated by the practical and simple veil model which retails for under 50,000 IDR for a headscarf and less than 200,000 IDR for a dress. Although the profit margin is low, its demand and sales volume are high which makes this segment highly-lucrative. In contrast, the fashionable hijab which is sold above the 200,000 IDR price point and even into the millions of IDR is relatively limited but offers high profit margins. The market opportunities for hijab products in Indonesia are still wide open, both for low-end as well as high-end segments due to the relatively low number of players in this sector. In addition, the demand for high-end, fashionable hijab products is not only limited to the domestic market but also the regional and international markets given Indonesia’s growing prominence as an Islamic fashion hub.
Muslimwear stores can also be found in traditional markets as well as modern malls with Tanah Abang and Thamrin City gradually becoming the wholesale centre of Islamic clothing, attracting shop owners from around the country sourcing the latest items to sell in their stores. There are also boutique stores that aim at high-end consumers with brands such as Shafira, Zara, and Rabbani, among others. Furthermore, as the number of internet users increases in Indonesia, e-commerce sites offering Islamic wear have mushroomed with brands such as Zoya, Hijup, Hijabenka and Elhijab, offering diverse product portfolios for all consumer segments. Online marketing coupled with reseller and dropship schemes offer lower operating costs and can reach a wider audience due to the absence of geographical constraints. As such, muslimwear has become a highly sought-after commodity and a rapidly growing industry in Indonesia.
Data from the Indonesian Ministry of Industry revealed that around 80% of muslimwear products are sold in the domestic market, while the remaining 20% are exported (See Indonesia’s Garment and Textile Sector; Short Term Woes). In 2015, Indonesia’s Muslim fashion exports reached $4.57 billion USD or around 58.5 trillion IDR. The figure is lower than that in 2014 of $4.63 billion USD with an export growth trend of 2.30%.
According to data from BPS (2013), the number of companies engaged in the fashion sector reached 1,107,955 units. Around 10% of them are large companies, 20% are medium enterprises and 70% are small enterprises (See Indonesia SMEs: Increased Government Support to Overcome Challenges). Of the 750,000 SMEs engaged in the clothing sector in Indonesia, around 30% of them are muslimwear producers, with large companies occupying 40%, while small and medium enterprises each occupy 30% respectively of the market.
Hijup, for example, now has 200 designers and growing customer base in 100 countries. With a five-fold annual turnover growth, the startup recently received seed funding from renowned global investors which included 500 Startups, Fenox Venture Capital, and Skystar Capital and has been included in the Google Developers Launchpad Accelerator programme. In February 2016, by invitation from the British Council, Hijup showcased its products at London Fashion Week.
Other rapidly growing muslimwear retailer, Elhijab, now has more than 184 retail outlets across Indonesia. Through the development of its e-commerce platform, Elhijab has managed to build its brand nationally and internationally and tap into export markets in Western Europe including the UK and France as well as the United States and the Middle East.
Going forward, Indonesia’s muslimwear exports will be focused on unsaturated markets such as the United States, Japan, Germany, South Korea, UK, Australia, Canada, UAE, Belgium, and China.
Increased competition
Despite making significant progress, Indonesia’s muslimwear industry still faces a number of challenges. Its product competitiveness is still low due to poor efficiency and low scalability. Other challenges faced by the country’s Islamic clothing industry include the lack of financing (See Indonesia’s Microfinance Sector Overview: Key Component for Sustainable Growth), cultural preferences, and the need to maintain the balance between upholding Islamic principles and following the latest global fashion trends.
Meanwhile, the major competitors for high-end hijab products are manufacturers from ASEAN countries, especially Malaysia and Thailand (See Indonesia and the ASEAN Economic Community – Ready for Regional Integration?). The latter, as one of the main textile producers in Southeast Asia, aims to make Bangkok a hub for muslimwear industry. Thailand’s Islamic fashíon industry is mostly located in the Muslim dominated southern provinces, with around 80% of its products exported to Malaysia before they are re-exported to various countries with an annual turnover of around $28 million USD.
Malaysia is Indonesia’s biggest competitor in the fashionable hijab segment. Hijab producers and retailers in the country have already had a head start in terms of marketing by utilising e-commerce and social media platforms; particularly Instagram, to market their products. One of the Malaysian hijab brands that has successfully gone global is Naelofar. In 2015, the family-owned company managed to record sales of $11.8 million USD. Another leading brand is Mimpikita which was invited to shòwcase its products at London Fashion Week in 2015.
The main competitor for low-end hijab products is China which offers cheaper products (See What China’s Slowdown Means for Indonesia: A Trade Perspective). This is critical because domestic customers tend to prioritise price over quality which prompts hijab sellers to turn to reselling Chinese products instead of helping develop local products. Moreover, the hijab’s growing popularity in Indonesia and other countries has lured retailers and designers from non-Muslim countries to launch muslimwear lines themselves. The Japanese retailer, Uniqlo, for instance, hired a popular Muslim fashion blogger, Ms Hana Tajima, to design a Muslim clothing line for their brand.
In September, British model Ms Mariah Idrissi became the first woman wearing a headscarf to star in a commercial for H&M; the world’s second-biggest clothing retailer. In 2014, DKNY launched a Ramadan collection and other western brands such as Tommy Hilfiger and Mango have followed suit by selling Muslim clothing during Ramadan.
Towards a global Islamic fashion capital
According to a report by Thomson Reuters and Dinar Standard in the Global Islamic Economy Report, the world’s 1.6 billion Muslim consumers spent $266 billion USD on clothing in 2013, and are projected to spend $484 billion USD by 2019. Muslim countries with the highest clothing consumption are Turkey at $25 billion USD, followed by Iran at $21 billion USD, Indonesia at $17 billion USD, Egypt at $16 billion USD, and Saudi Arabia at $15 billion USD, based on 2012 data. This excluded Muslims in Western Europe (Germany, France, UK) and North America who collectively spent an estimated $21 billion USD on clothing and footwear in 2012. Collectively, the Muslim clothing consumer market is only second after the largest market in the world – the United States, with $494 billion USD in spending.
Meanwhile, the biggest clothing producers and exporters within the Organisation of Islamic Cooperation are Bangladesh, Turkey, Indonesia, Morocco, and Pakistan. Thus far, despite its huge market potential, there is no single Muslim clothing brand that has been capable of becoming a global player due to market fragmentation and differing cultural preferences.
Indonesia has set a target to become a global Muslim fashion capital by 2020. According to the Deputy Minister of Cooperatives and SMEs, Ms Emilia Suhaimi, the target is attainable since Indonesian hijabs are unique and more diverse compared to those from other countries. Moreover, the industry is backed by an ample supply of creative human resources and a rich cultural heritage (SeeIndonesia’s Creative Economy & Heritage Products – A Wealth of Opportunities). To show its support, the Indonesian government is considering assigning a standard HS code for Islamic wear.
Indonesia has routinely organised annual Islamic fashion shows to help promote the domestic muslimwear industry at the international level. These events include Indonesian Muslim Fashion Week, the International Indonesian Islamic Fashion Fair, and Muslim Fashion Festival Indonesia 2016. Moreover, the Indonesian government also encourages local Muslim fashion designers to participate in overseas exhibitions to introduce their brands to global customers. These efforts combined make Indonesia a firm contender for becoming a global Islamic fashion centre. The country’s diverse hijab designs also places it in a strong position for garnering international appeal at this key time when Islamic fashion is growing at a rapid pace both in emerging markets as well as among Muslim communities in advanced economies.
INDONESIAN Indonesian philanthropic organization Dompet Dhuafa has been named one of six recipients of this year’s prestigious Ramon Magsaysay Award, which honors leadership in solving society’s most intractable problems.
Dompet Dhuafa has redefined the landscape for zakat — the tax on an adult’s wealth that is a cornerstone of Islamic teachings. The organization has become one of the largest philanthropic organizations in Indonesia today in terms of donations received, totaling some US$20 million and reaching 13 million beneficiaries as of 2015, with at least 20 percent of them moving out of poverty, the Associated Press reported from Manila on Wednesday.
One of the organization’s founders, Eri Sudewo, said the award was a victory not only for Dompet Dhuafa but also for other charity organizations throughout Indonesia.
“The real victory is in how we develop a team to sustain the organization,” he told The Jakarta Post over the phone.
Eri Sudewo
“We have enormous potential for charity in Indonesia. Dompet Dhuafa simply cannot do it alone.”
Eri said there were about 100 million people in Indonesia who had a disposable income.
“If a person donates just Rp 50,000 [US$3.80] per month, we will have trillions of rupiah per year,” he said.
“We welcome other charities to help manage the fund to alleviate poverty in Indonesia. Each charity would have its own specialty so they could complement each other.”
The award is regarded as Asia’s equivalent of the Nobel Prize and is named after the seventh president of the Philippines, who served from 1953 to 1957. The awards will be conferred on Aug. 31 in Manila.
Other recipients of the award include Bezwada Wilson, an Indian who led a grassroots movement on behalf of the low-caste Dalit community. Wilson established a people’s movement called Safai Karmachari Andolan (SKA) that helps liberate the community from the imposed duty to manually remove human excrement from dry latrines.
Conchita Carpio-Morales, the Philippines’ ombudsman, or public prosecutor, is also being honored “for her moral courage and commitment to justice” in tackling corruption, one of the most intractable problems confronting the Philippines.
Indian artist Thodur Madabusi Krishna has been chosen to receive the emerging leadership award for “his forceful commitment as an artist and advocate of art’s power to heal India’s deep social divisions”.
The Japan Overseas Cooperation Volunteers group, founded 51 years ago, sends young adults abroad to volunteer in other communities. The group will be recognized at this year’s ceremony.
Finally, Vientiane Rescue, a Laotian organization, is being awarded for its “heroic work in saving Laotian lives in a time and place of great need, under the most deprived circumstances”.
Nur Firdaus Abdul Rahim
KUALA TERENGGANU, MALAYSIA
CARTOONIST Mohd Nor Khalid, or popularly known as Lat, regards Ramadhan not only as the most blessed month, but also the time of the year when he is able to get ideas and inspiration for his work.
Born on March 5, 1951, in Kota Bharu, Perak, Lat, who is known for his cartoon series the ‘Kampung Boy’, said the best time for him to focus on his cartoon work is after the subuh (morning) prayer.
“I can be said to have retired, as my work no longer appeared in the newspapers, but I do still draw just to pass the time and is working to produce a comic book soon.
“So, the best time for me to get ideas for my work is in the morning, when my mind is still fresh.
“During the fasting month, after the ‘sahur’ (pre-dawn meal) and Subuh prayer as well as doing other religious rituals, I’ll spend time until noon on my cartoon work. That’s the time when I can focus,” he told Bernama.
He was met during an event “Jelajah Potret Penerima Anugerah Merdeka” by Petronas Gallery at the State Museum here recently. Lat is one of the recipients of the award. He received it in 2014.
On how he got himself into becoming a cartoonist, Lat said he had the skill since young and his father was the first person to discover his talent. He said most of his work was influenced by local cartoonists at that time like Raja Hamzah, Alias Kulub, Raja Sulaiman and Saidin Yahya.
“My father was the one who actually encouraged me. I remember during my childhood days, he would take us to the circus and when we got home, asked me to draw the animals which performed at the circus.
“That was how my interest in drawing started and it then progressed into drawing cartoons,” he added. The winner of the 2002 Fukuoka Asian Culture Award has so far published more than 20 cartoon series.
The first when he was 13 years of age. Most of his work depicts the life of the multi-racial society in Malaysia. Referring to “Kampung Boy”, he said it was based on his personal observation, life and experience.
“I don’t know how to create political stories because it is not an element that can last in the cartoon world.
“I prefer elements that are more remembered by the people, like friendship, neighbours and living in a society,” he added. He said the role of a cartoonist was not merely to produce work for people to view.
“At the same time, a cartoonist should be an agent to unite the people, especially in a country with various races, only then there is harmony,” he added.
THE one-year-old Al-Islah Mosque in Punggol, which has already built close ties with neighbouring institutions and residents, embodies ways in which places of worship can help create a more resilient society in these trying times. While the primary purpose of a religious institution is to serve followers, reaching out to the wider community shows the value it places on face-to-face relations. Al-Islah demonstrates this by partnering nearby schools to distribute food to poor families in the neighbourhood. It also opens its doors to others for free guided tours of its premises. Steps like these help to dispel misconceptions of what mainstream Islam stands for. This is especially important given the way some extremist organisations have taken the religion’s name in vain to cloak their dastardly attacks in a semblance of piety.
The Islamic Religious Council of Singapore notes that the mosque stands as “an important bulwark of Muslim identity and community integrity” in Singapore, where Muslims constitute a minority living in a society undergoing far-reaching changes. Community-friendly initiatives that benefit both Muslims and non-Muslims, such as blood donation drives and assistance to low-income families, help to integrate mosques into the wider life of the nation.
Masjid Al-Islah, Kampong Punjol, Singapore
Mosques are not just the focus of religious activities – although that is an essential function – but must act as centres of social development, too. It is in that spirit that they embrace their social calling in a secular state. Muslims, like followers of other religions in Singapore, are reassured that their religious obligations are respected. Simultaneously, they must acknowledge that no community of believers exists in a vacuum, but as part of a larger whole.
This is where Singapore’s model of religious harmony differs from practices in countries that dichotomise religion and public life to the extent that one becomes an affront to the other. Here, religion is accepted as a legitimate influence on social outcomes so long as no faith claims the right to influence these exclusively. Overlapping spheres of belief are anchored in a national centre. A national consensus has emerged on this policy, which treats all religious communities equally. It will be tested from time to time. Insistent foreign influences, travelling via the Internet, do and will make their way into Singapore. Having no stake in Singapore’s common religious and racial future, these groups have no qualms in dividing people. So that they do not lead impressionable minds astray, it is essential for Singapore to curb such influences with its local resources.
In their very co-existence, mosques and other places of worship show that Singaporeans are capable of not just living with religious diversity but also of thriving on it.
The Straits Times
Wednesday, 6 July 2016
Muslims performing prayer and reading al-Quran at Masjid Al-islah in Kampung Punjol, Singapore.
Forbearing: Evictees of Pasar Ikan perform tarawih, the evening Ramadhan prayer, at a temporary shelter set up next to a half-demolished Mushola (prayer room) in the recently cleared Pasar Ikan in Penjaringan, North Jakarta.(JP/FAC)(prayer room) in the recently cleared Pasar Ikan in Penjaringan, North Jakarta.(JP/FAC)
JAKARTA
SOME children chased mice and cats over the rubble of their former homes while waiting for their parents to finish tarawih, evening Ramadhan prayers, inside a tent and a half-demolished mushola (prayer room) in recently cleared Pasar Ikan in Penjaringan, North Jakarta.
Having to perform prayers on the ruins and enduring a cold night wind were the last things they hoped for this year’s Ramadhan.
Since the Jakarta administration razed their houses in April, around a hundred residents have refused to give up their land, camped inside seven temporary shelters set up amid the ruins.
They have refused to be relocated to low-cost rental apartments, given that they have lived in the area for decades and worked in the nearby fish market.
“This year’s Ramadhan has been emotionally draining,” said 40-year-old Maesaroh. “We are not only being tested by abstaining from food and drink, but our emotions are also being put to test.”
Having been accused of occupying the land illegally by the administration, Maesaroh said that she would continue to struggle for what she claimed to be her rightful land because then Jakarta governor, Joko “Jokowi” Widodo, had promised to formalize ownership of land that had been inhabited for more than 20 years.
“I have the necessary documents such as PBB [land and building tax receipts] and land acquisition certificate signed by a sub district head,” Maesaroh said.
According to one of the residents, Upi Yunita, she had tried to take care of her land certificate in 2014 but officials at the National Land Agency only said that they could not help her since the land where her house was built had been declared state land. “When I asked them for proof of their claim, they could not show me anything,” she said.
The eviction, which is part of the Jakarta administration’s plan to pave the way for the revitalization of tourism on the city’s northern coast as well as for flood mitigation purposes, affected 347 households.
The residents, however, believe the move was unjust because they had never been involved in any decision-making discussion.
“Ahok is very mean to let us live like this. We helped him win the 2012 election, although most of us cast our votes because of Pak Jokowi, not him,” she continued.
Recalling the old days, she said that many things had changed since last year’s Ramadhan. She said that she used to gather with her family to enjoy the pre-dawn-meal and in the dusk when they broke their fast. Now she had to live separately from her family because her home no longer existed.
“My husband now stays in his office’s dormitory,” she said. “I’ve decided to stay here with other people who share a similar fate.”
Another resident Said, 56, said that the situation was entirely different compared to the last Ramadhan, when a large number of residents performed mass tarawih prayers.
“Afterward, I used to socialize with my neighbors and discuss many things until midnight. I just can’t believe that things have changed so fast,” he said.
He, however, said that he felt touched by the sense of togetherness that developed in the situation. “Just like a big family, we share everything we have. There seems to be no constraints between us,” he said.
The situation has also attracted sympathy from students. Fifty college students grouped under an alliance of engineering students from universities across Jakarta held a breaking of the fast event on Saturday together with the residents and presented 200 boxed meals.
“We feel called. One of our members lives near this area,” said Gabby Latupirisa, a student of Indonesian Christian University (UKI) in Cawang, East Jakarta. (fac)
THE country’s young and financially secure are increasingly looking to balance worldly and spiritual values by concentrating on religious teachings.
As the Indonesian middle income bracket burgeons, with a subsequent surge in the popularity of travel, many young Muslims are opting to spend their holidays going on umrah (minor haj) for a more religious experience.
Rani, a 27-year-old worker at a state-owned enterprise, has lately been spending every free minute browsing the websites of umrah travel agents for her planned pilgrimage next year. Besides reading reviews on the internet, Rani also visits travel fairs in search of the best deal.
“After working for three years, I’ve saved enough to go on umrah,” she said.
Juggling work and life after graduating from university, young people until recently tended not to prioritize the pilgrimage, waiting instead until they were older.
But not for Rani, who has, she said, been dreaming of umrah since she first landed a job in 2011. She said she wanted to learn new things about her religion as well as bolster her faith.
“My priority is to go next year because I am still young and I still can afford to keep saving,” she said.
Rani said she saw nothing wrong with going on umrah early in life, and advised others to do the same.
“Exercising religious activities should not be limited by age or religious knowledge,” she said.
Rani said she would go with her mother. “My mother has already gone on umrah once, so she will accompany me, since I can’t go alone,” she said. Women who go on pilgrimage are advised to be accompanied by muhrim (Male family members).
She said that besides going to Saudi Arabia for umrah, she also wanted to travel to nearby countries. “My choice is Turkey,” she said, adding that she was inspired by her favorite Turkish soap opera.
Umrah is a pilgrimage to Mecca that can be undertaken any time of the year. Unlike haj, umrah is not compulsory, but highly recommended.
For Indonesia, which has more than 200 million Muslims, the ever-rising number of would-be haj pilgrims on the waiting list is a major headache, and has seen a concomitant rise in the number of faithful choosing instead to go on umrah.
The peak season of umrah is during Ramadhan, with many wishing to challenge themselves by fasting in the heat of the Saudi Arabian summer, which can reach 50 degrees Celsius .
Given the promise of the market, many travel agents combine their umrah packages with traveling to other Middle Eastern countries such as Turkey, Egypt and Palestine.
A basic umrah package of nine days costs around Rp 30 million (US$2,250), though the price varies depending on accommodation and additional destinations.
Dhanan Febrie Handita, 27, who went on umrah in 2014, said it was one of the most memorable experiences of his life.
During the pilgrimage, Dhanan said, he experienced a miracle after arriving late to pray at the Masjidil Haram Mosque.
“I had to pray on the street like many other Mecca residents. I didn’t bring a prayer mat, but when I knelt, the ground suddenly became clean [of dirt],” he said.
Dhanan added that his little brother’s sprained leg was, moreover, healed in just two days by sprinkling it with holy water from the Zam Zam well.
Dhanan said he definitely wanted to go back to Mecca either for umrah or haj. “I advise Muslims to go when they are young – it is easier to complete all the rituals when you’re in good physical condition,” he said.
“Going on such a journey at a young age is an unforgettable spiritual experience that can guide you through life,” he said.
The number of Indonesians going on umrah has shown a steady rise. The Religious Affairs Ministry recorded that 36,324 people went on umrah between January and May this year, increasing 46 percent from 24,869 in the same period last year.
The ministry’s haj and umrah development director, Muhajirin Yanis, said around 67,000 people went on umrah last year.
Muhajirin said that as the pilgrimage had no age limit, even infants could go on umrah.
“I encourage young people who have the financial capability to go on umrah,” he said.
DEMAND for leisure travel by Muslims is mounting in parallel with the expanding Muslim population worldwide. The phrase Islamic tourism is frequently used to describe travel by Muslims for whom compliance with religious observances when away from home is an important consideration. Among other labels are halal tourism and Muslim-friendly tourism.
Muslim travellers have several unique features. Their distinctiveness creates challenges for suppliers of services as well as destination marketers in ensuring proper provision while balancing the needs of Muslim and non-Muslim customers. At the same time, there is diversity within the overall market, based on factors such as age and nationality alongside religiosity.
Commercial interest in Muslim consumers as a whole reflects the size, growth and increasing affluence of the population. According to Pew Research, there were an estimated 1.6 billion Muslims globally in 2010 and this figure is predicted to reach 2.8 billion in 2050, about 30 per cent of the world total. Over 60 per cent reside in the Asia-Pacific region, 20 per cent in the Middle East and North Africa (where they make up 93 per cent of the resident population), 3 per cent in Europe and 1 per cent in North America.
Demand for leisure travel by Muslims is mounting in parallel with the expanding Muslim population worldwide. The phrase Islamic tourism is frequently used to describe travel by Muslims for whom compliance with religious observances when away from home is an important consideration. Among other labels are halal tourism and Muslim-friendly tourism.
Muslim travellers have several unique features. Their distinctiveness creates challenges for suppliers of services as well as destination marketers in ensuring proper provision while balancing the needs of Muslim and non-Muslim customers. At the same time, there is diversity within the overall market, based on factors such as age and nationality alongside religiosity.
Commercial interest in Muslim consumers as a whole reflects the size, growth and increasing affluence of the population. According to Pew Research, there were an estimated 1.6 billion Muslims globally in 2010 and this figure is predicted to reach 2.8 billion in 2050, about 30 per cent of the world total. Over 60 per cent reside in the Asia-Pacific region, 20 per cent in the Middle East and North Africa (where they make up 93 per cent of the resident population), 3 per cent in Europe and 1 per cent in North America.
The accommodation sector is a provider of food and other services essential to the tourist experience. Greater attention is now being given to the notion of halal hotels, characterised by prayer facilities, halal food, a ban on alcohol and gender segregation for certain amenities. The term “syariah-compliant” is sometimes applied and is accurate for properties in conservative Muslim countries such as Saudi Arabia, which are already bound by syariah law, whereas Dubai in the United Arab Emirates is less restrictive.
Hotels in popular tourist regions of predominantly Muslim countries, such as those of North Africa and parts of Indonesia and Malaysia, which rely heavily on non-Muslim foreign guests, are also more relaxed. It is probably unrealistic because of reasons of finance and practicality for most hotels outside the Islamic world to seek full syariah compliance, but recent surveys show that Middle Eastern and Asian Muslims are keen to visit new long-haul destinations.
Muslims travelling for purposes of business must also be taken into account. Hoteliers should therefore be familiar with Muslim needs and address concerns about food and prayers as far as possible. This can be achieved by ensuring that menus are suitable, copies of the Quran are placed in hotel rooms and information about places of worship is readily available.
The rest of the tourism industry is also responding to rising demand from Muslims as reported by growth strategy research and advisory firm DinarStandard. The number of specialist travel agents and tour operators, some based in Western countries, is expanding and mainstream companies, such as Kuoni, are exploring opportunities. Appropriate facilities are being introduced at airports, railway stations and attraction sites and more airlines are serving halal menus. A dedicated halal kitchen was opened at London’s Heathrow in 2014 as part of a larger new facility serving international airlines at one of the world’s busiest airports.
The importance of Islamic tourism is appreciated by many national tourism organisations around the world. Promotional websites such as those of Japan, Korea and Hong Kong offer guides to halal dining and the Tourism Authority of Thailand launched a special app last year. Malaysia is positioning itself as a global hub for the production of halal goods and services, incorporating tourism, with an official Islamic Tourism Centre responsible for market development. However, the Malaysian and other authorities must also advertise and cater to non-Muslim tourists and there are possibilities of friction between the expectations and desired experiences of the two groups which have to be managed.
Singapore has a competitive advantage over some rivals due to its Muslim community, supporting infrastructure of religious-related facilities and services, and halal certification programmes. MasterCard and CrescentRating’s 2016 Global Muslim Travel Index ranked it the most Muslim-friendly destination for tourists outside of Islamic countries.
Islamic tourism, of which halal food is a critical component, is a striking phenomenon yielding valuable opportunities for the tourism industry worldwide and not least in Singapore. To realise these opportunities, tourism businesses must understand the requirements of Muslim tourists and take the necessary measures to satisfy them without inconveniencing non-Muslim customers. It is also necessary to communicate effectively with Muslim markets.
•Joan Henderson is an associate professor of marketing and international business, and fellow at the Institute on Asian Consumer Insight at Nanyang Business School, Nanyang Technological University.
RESPONDING to solve the mystery of 1965 tragedy, the government for the first time in history organized an official event to openly discuss the 1965 massacre, involving the survivors, the government, the National Commission on Human Rights (Komnas HAM), academics, and human rights groups.
The symposium, spearheaded by Komnas HAM and the Presidential Advisory Board (Wantimpres), will discuss rehabilitation and compensation for the victims of the tragedy, which took place more than 50 years ago and remains a deeply sensitive topic in Indonesia. The event will occur ahead of a May 2 deadline for settling serious past human rights violations, as declared by Political, Legal and Security Affairs Minister Luhut Pandjaitan last month.
The two-day event, entitled “Dissecting the 1965 tragedy”, comprised discussions among stakeholders and aimed to provide recommendations for the government on the efforts to settle the past atrocities. The organizers invited three sides to the symposium: members or relatives of the Indonesian Communist Party (PKI), ex-military personnel who were involved in operations against members of the PKI, and those who were accused of being PKI members and communist academics.
The two-day symposium on the 1965 tragedy ended on Monday (18/4/2016), but historians could not reach any conclusions about this dark episode in Indonesian history, although the organizers tried to invite all related parties to participate in the discussion.
Quoting from The Jakarta Post, the kidnapping and murder of six Army generals on Sept. 30, 1965, led to a purge of communists and alleged communist sympathizers by the military under the leadership of Soeharto. In the purge, countless thousands were murdered, tortured and arrested without trial. It is estimated that between five hundred thousan to one million people were killed during the cleansing of people with any leftist connections, regardless of their age or level of connection.
Meanwhile, former Army Special Forces (Kopassus) member Lt. Gen. (Ret) Sintong Pandjaitan was a regiment commander of the Army Para Commando Regiment (RPKAD), which led the anti-PKI campaign in areas across Indonesia. At the symposium, Sintong denied that the number of victims killed after the G30S/PKI incident amounted to hundreds of thousands. “It’s a lie,” the retired military general said as quoted by Tempo. “Such a lie has tainted our honor as RPKAD members,” he went on.
Sintong Pandjaitan
Sintong was referring to the results of an investigation by a fact-finding commission formed by President Soekarno in December 1965 and led by then-Home Minister Maj. Gen. Soemarno. The team concluded that the number of victims was 80,000. President Soekarno was not sure about the investigation results and confided that to a team member, Oei Tjoe Tat. “It is around five to six times higher [than the 80.000 figure],” said Oei, as quoted by Julius Pour in his book Gerakan 30 September.
Nahdlatul Ulama (NU), the largest Islamic outfit in Indonesia, has called on the government to uncover the truth behind the violence and repression that wracked the nation in 1965-1966. According to NU executive Imam Aziz, the government needs to continue to promote dialogue and shed light on the tragedy.
“The most important thing is to reveal all the facts, and then determine how to continue,” said Imam, adding that revealing the truth would put an end to the “glorification” of the perpetrators, who regarded themselves as victors and heroes.
According to Imam, NU has yet to decide on a firm position in regard to the latest government efforts to settle past human rights abuses and reconcile with the victims, but the ulemas are expected to decide one soon. “I hope NU will take a positive position,” Imam said.
Survivors of the 1965 tragedy have called for reconciliation through the revelation of the truth behind the mass killing of members and sympathizers of PKI and their families. The government of Indonesia stance is a clear. Indonesia’s government doesn’t to apologize to PKI because the botched of PKI efforts to change state ideology, Pancasila to be communism ideology.
Crucially, the mystery of 1965 tragedy has still been blurred because many of vested interest group which come from Indonesia and abroad were politized these issue which could be had “hidden agenda” to raise communist ideology in Indonesia. However, we must alert on the rise of the communist group in Indonesia, because now they are moving under the ground and on all fronts. We must defend our national ideology, Pancasila whatever any risks will be taken.
*) The writer is a historic observer at Galesong Institute and LSISI Jakarta.
Nur Firdaus Abdul Rahim
Islam In Indonesia 