Female Religious Authority, Religious Minority and the Ahmadiyya: the Activism of Sinta Nuriyah WAHID

In the present-day Indonesia, cases of discrimination and violence towards minorities are still prevailing. A number of Indonesian personages who play a strong role in defending minorities have been observed, most particularly Muslim minority groups such as the Shi'ism and the Ahmadiyya. One of these personages: Sinta Nuriyah Wahid (b. 1948). One may say that Sinta is a female Muslim scholar-activist who is rooted in traditionnalist Islam, and accordingly is considered a figure of authority in speaking in the name of Islam. This article is dealing with the role and authority of this female scholar-activist in promoting the rights of the Ahmadiyya in contemporary Indonesia. The first concern of this paper is dealing with Sinta's roles in protecting the Ahmadiyya in Indonesia. The second concern is dealing with the ways in which Sinta and her ideas on protecting the Ahmadiyya wield authority on present-day Indonesian Muslims.


Introduction
The Ahmadiyya is a religious movement established by the Indian personage Mirza Ghulam Ahmad . Wilfred C. Smith subsumes the Ahmadiyya under the category of theological movement, whilst H.R. Gibb considers the Ahmadiyya as intellectual movement. 2 The adherents of the Ahmadiyya regard themselves as parts of Muslim community and even maintain that their practices are in accordance with the pristine tenets of Islam. Nevertheless the standpoints of the Ahmadiyya have been contested by mainstream Sunni-Muslims, most SDUWLFXODUO\ GXH WR $KPDGL\\D·V DOOHJHG UHMHFWion of Muhammad as the last prophet. 3 Other contentious notions of Ahmadiyya include the notion of revelation, the death of the Prophet Isa, and the Messias. 4 Marking of the boundaries between orthodoxy and heterodoxy, as shown in history, is most particularly in the hands of those in power. Mainstream religious group³Sunnite in the case of Islam³is accordingly possess more authority in delineating such boundaries. Arabcentered Islam is considered more orthodox than any other expressions of Islam outside Arabian Peninsula. In this line of thought, we begin to realize that the Ahmadiyya is probably seen as ´,QGLDQ H[SUHVVLRQ RI ,VODPLF UHOLJLRVLW\µ, and accordingly less orthodox than those develop in Arabian Peninsula. Moreover, the Ahmadiyya movement is alleged to proclaim its own prophet which is not Arab.
The Ahmadis played their role in struggling for the independence of Indonesia (in 1945 Nuruddin also contributed to the independence of Indonesia, by serving as broadcasters which announced the independence of Indonesia to the world. 6 However, the Rabitah al-Alam al-Islami (Muslim World League) in 1974 declared that the Ahmadiyya is not part of Muslim community, and this followed by the Majelis Ulama Indonesia (the Council of Indonesian Muslim Scholars) which labelled the Ahmadiyya as deviant sect. 7 All this led to the discrimination and even persecution to the Ahmadis in Indonesia.

Sinta Nuriyah Wahid and the Justification of Her Authority
In the 1980s, Sinta began her career as part-time journalist in Indonesian magazines (Zaman Magazine and subsequently Matra Magazine). Her career as a journalist came to an end when she got into an accident in 1993. 8 6LQWD·V VWDQGLQJ DV D ILJXUH ZKR SURPRWHV SHDFH and harmony has led her to obtaLQ ´6RND :RPHQ·s College CommHQGDWLRQ RI )ULHQGVKLSµ DZDUG LQ IURP 6RND :RPHQ·V College at the University of Soka, Japan. The appreciations to this awarding can be read for instance in @yennywahid, @fahiraidris, and @agoessis (July 10, 2012).
Sinta revealed that she never even thought briefly that she would devote her time as a woman activist. She exposed this in the following ZRUGV ´7KLV LV EHFDXVH GXULQJ P\ OLIH , KDYH QHYHU HQFRXQWHU DQ\ gender discrimination. My parents did not differentiate between boys and girls. After marriage, I got a husband who respHFWHG D ZLIHµ. 9 6LQWD·V DXWKRULW\ rests in her erudition of Islamic knowledge, which she gains mostly during her study at the Pesantren. Sinta once studied at the Pesantren Krapyak, Yogyakarta, mostly under the supervision of Maksum Ali and Attabik Ali. Her writings and talks obviously indicate WKDW VKH SRVLW KHUVHOI DV 0XVOLP VFKRODU DQG ZRPHQ·V DFWLYLVW Sinta is noticeable from the greater part of his audience by the fact that she is thoroughly adept in Arabic. This proficiency facilitates her in understanding the major texts of Islam, including the Koran, Hadith, Islamic law and Islamic mysticism. The proficiency in standard Arabic and subsequent mastering of classical Islamic texts thus constitute LPSRUWDQW FUHGHQWLDOV RI 6LQWD·V DXWKRULW\ +HU PDVWHULQJ RI $UDELF DQG classical Islamic scholarship have been eloquently demonstrated in her critical study of the book entitled ¶8TX> d al-lijayn.
Besides, 6LQWD·V FKDULVPD GHULYHG PDLQO\ IURP KHU IDther, Muh Syakur and her husband, Abdurrahman Wahid. Nobody will deny that her position as the wife of Abdurrahman Wahid plays a significant role in her standing as authority on Islam in Indonesia. The existence of the factors does not necessarily mean negating the inner quality of Sinta. 6LQWD·V DXWKRULW\ OLHV PDLQO\ LQ KHU HUXGLWLRQ RI ,VODPLF VFLHQFHV ZKLFK she learned from traditionally acknowledged institutions, the 3HVDQWUHQ +HU IXUWKHU HGXFDWLRQ PRVW SDUWLFXODUO\ KHU 0DVWHU·V GHJUHH at the University of Indonesia, Jakarta, enhances her qualification as Muslim scholar who is able to respond to the challenges of modern society. Such combination is considered strategic in winning the reception among traditionalist and modernist Muslims in the country.
$QRWKHU VRXUFH RI 6LQWD·V FKDULVPD is her spiritual training (riya> d} a ru> ha> niyya). As a pious Muslim and a person who has been nurtured within the milieu of religious scholars, she has been acclimatized to XQGHUJR VXFK WUDLQLQJ 6LQWD·V GDXJKWHU 10 reveals an observation that her mother practices the fasting of Dawud, in the sense of fasting one GD\ DQG QRW WKH QH[W $FFRUGLQJO\ ZKHQ 6LQWD·V GDXJKWHU SODQV WR invite her mother for lunch, she has to make sure that her mother is not fasting at that day. She DFNQRZOHGJHG WKDW KHU PRWKHU·V supplication plays a significant role for her success.
Sinta also has different view of a well-known statement circulated in the santri community reads as follows ´OL-yakun walad al-asad asadan OD KLUUDWDQµ WKH VRQ RI OLRQ should become a lion, not a cat that LQGLFDWHV WKDW WKH OHDGHU·V FKDULVPD FDQ EH HIIHFWLYHO\ DQG IXOO\ transferred 11 to his son. Accordingly many kiais are anxious if they do

JOURNAL OF INDONESIAN ISLAM
Volume 09, Number 01, June 2015 not have sons whom they could transfer their charisma and whom they trust in continuing their leadership. A son is deemed to be the best sort of successor for his father. Due to this adagio and belief, Sinta has been questioned by many people, why she does not have a son, who would continue to the activism of her husband, Abdurrahman Wahid. In response to this, Sinta argues that her daughters could also continue such a struggle, and we should not disregard women. 12 6LQWD·V FUHGHQWLDOV RI DXWKRULW\ DOORZ KHU to speak in the name of Islam. Her grounding in traditionalist Muslim scholarship also allow her to criticize some features of Islamic scholarship, most particular hadith and the opinions of Muslim scholars which disregard the position of women, without losing her authority. What is interesting for me that Sinta shows her agreement with gender equality, a sensitive theme for traditionalist Muslim scholars in Indonesia, most notably in the circle of the Nahdlatul Ulama. Nevertheless we hardly find any traditionalist Muslim scholars who oppose her in public.
6LQWD·V VWDQGLQJ LV GLVWLQFW WR VXFK IHPLQLVW 0XVOLP DV 6LWL 0XVGDK Mulia (research professor at the Indonesian Institute of Science, (b. 1958)), which is often delegitimized by the conservative Muslims by stigmatizing her as liberal feminist. Siti Musdah Mulia is known as the scholar-activist ZKR HQHUJHWLFDOO\ SURPRWHV WKH LGHD RI ´UHIRUPLVW 0XVOLP ZRPDQµ )RU 0XOLD WKH ´UHIRUPLVW 0XVOLP ZRPDQµ 13 refers to the Muslim woman who is concerned with the promotion of democracy, pluralism, justice and equality. Although Mulia was part of the board of the Majelis Ulama Indonesia, 14 she has been stigmatized as a liberal feminist by the conservative Muslims, most notably due to her viewpoints which seem to defend homosexuality and her LQYROYHPHQW LQ SURSRVLQJ D FRXQWHU OHJDO GUDIW WR ´&RPSLODWLRQ RI ,VODPLF /DZµ If using (IIHQG\·V 15 dichotomy (legalist-formalist versus substantialist), it seems that Sinta would fit better in the framework of 12 ´7XSSHUZDUH 6KHFDQµ $179 'HFHPEHU 13 )RU GHWDLOHG HODERUDWLRQ RI ´UHIRUPLVW 0XVOLP ZRPDQµ SOHDVH VHH Siti Musdah Mulia, Muslimah Reformis: Perempuan Pembaru Keagamaan (Bandung: Mizan, 2004). substantialist rather than legalist-formalist. Effendy highlights two different strategies within Indonesian Muslim communities pertaining to the relation between Islam and democratic politics, namely legalistformalist versus substantialist. The legalist-formalist is concerned with symbols, forms, and particularistic messages of Islam; whilst the substantialist pays more attention to the content, meaning, and universal messages of Islam. The legalist-formalist struggles for symbolic-ideological nuances of Islamic politics. The substantialist strives to develop substantial and meaningful nuances of Islamic politics.
,W LV DSSDUHQW WKDW 6LQWD·V YLHZSRLQW LV LQ OLQH ZLWK WKDW RI KHU husband, Abdurrahman Wahid. Abdurrahman belongs to the scholars who place Islam in the framework of the universality of civilization. This universalism of Islam is embodied in its teachings which show its appreciation towards humanity and civilization. Such cosmopolitanism has been understood and practised most particularly by Muslims during their majesty, in the sense that they are receptive to the scientific achievements of other civilizations. 16 Such a standpoint stands in contrast with that of conservative Muslims, who perceive that Islamic civilization has been genuinely and exclusively developed within the framework of best milieu and practices of Muslim people.
These conservatives show their disagreement to the idea that some parts of Islamic thought and civilization have been adapted from other civilizations. They defend a sort of idealized manhaj al-fikr al-isla> mi (Islamic mode of thinking) and consider this a part of their identity, which is distinct to that of other modes of thinking. They even regard those mingle Islamic teachings with other modes of thinking as sticking into manhaj al-fikr alla-islami (un-Islamic mode of thinking). They hesitate to label themselves as hizb (party) or haraka (movement) but would rather prefer to signify themselves as manhaj (way of life).
6LQWD·V YLHZSRLQWV KDYH VRPHWKLQJ LQ FRPPRQ ZLWK +XVHLQ Muhammad, a reputed Muslim scholar (kiai) from Cirebon, West Java. Husein Muhammad is recorded as one of the founding fathers of Fahmina Institute, a Cirebon-based Non-Governmental Organization which strongly advocated gender equality in Muslim society. His mastering of Islamic scholarship allows him to be the leader of the Pesantren Dar al-Tauhid, Argowinangun, Cirebon. Due to his concern JOURNAL OF INDONESIAN ISLAM Volume 09, Number 01, June 2015 ZLWK JHQGHU HTXDOLW\ KH LV RIWHQ DWWULEXWHG DV ´NLDL JHQGHUµ 0XVOLP scholar on gender, or Muslim scholar who is aware of gender equality). 17 +XVVHLQ 0XKDPPDG LQ WKLV VHQVH FDQ EH UHJDUGHG DV 6LQWD·V fellow, a person who shares some viewpoint with her, support her ideas, and becomes part of her networks. It is worth remarking that +XVVHLQ 0XKDPPDG FRQWULEXWHG RQ 6LQWD·V SURMHFW RI FULWLFL]LQJ classical Islamic scholarship on women. Husein Muhammad also MRLQHG 6LQWD·V 1*2 3XDQ $Pal Hayati. The networks with a fellow such as Husein Muhammad allow her to strengthen her authority and LQIOXHQFH LQ 0XVOLP VRFLHW\ 6LQWD·V FXUUHQW SRVLWLRQ DV WKH FKDLUPDQ RI the Special Rapporteur on Freedom of Religion of the National Commission for Women gives her more possibility to build her networks and to maximize her outreach in promoting minority rights and freedom of religion, most particularly among women.
The Puan Amal Hayati (and its networks with the some Pesantrens in the framework of women·V HPSRZHUPHQW LQ VRPH ZD\V FDQ EH FRQVLGHUHG DV 6LQWD·V jama> ¶ah (inner circle). This jama> ¶ah constitutes the community which listen DQG VXSSRUW 6LQWD·V LGHDV DQG DFWLYLVP 7KH broader audience which attend the events held by Sinta (like her Ramadan proJUDPPHV ZLWK WKH PLQRULWLHV FDQ EH UHJDUGHG DV 6LQWD·V PXVWDPL ¶u> n (listeners, audience), if we employ the terminology of classical Islamic scholarship. This community cannot be associated ZLWK ´UHOLJLRXV JDWKHULQJµ pengajian) as it is not attended exclusively by Muslims but also by people from different religious and cultural backgrounds. In this forum, the people learn about spirit of life, tolerance and co-existence.
Through Puan Amal Hayati, Sinta strives to perform a kind of ´FXOWXUDO EURNHUµ between the Pesantren as sub-culture with the PRGHUQLW\ PRVW SDUWLFXODUO\ ZLWK VXFK QRWLRQV RI ZRPHQ·V empowerment and gender equality. Sinta seems to make use her DXWKRULW\ ZLWKLQ WKH 3HVDQWUHQ WR PD[LPL]H KHU DFWLYLVP LQ ZRPHQ·V empowerment and gender equality. During my interview with Sinta 18 , she frequently stated WKDW LI VKH VXFFHHG LQ SURPRWLQJ ZRPHQ·V empowerment in the circle of Pesantren, it would be easier for her to promote such a notion within a wider Muslim community.
A significant degree of appreciation towards Sinta can be observed in Youtube. This for instance can be seen from the Youtube video HQWLWOHG ´7KH ZHOFRPLQJ VSHHFK RI 6LQWD 1XUL\DK :DKLG DW WKH occasion of 1000 th day FRPPHPRUDWLRQ RI $EGXUUDKPDQ :DKLGµ which was viewed 2,053 times, as of December 15, 2014. 19 Sinta Nuriyah Wahid and the Activism of Her Late Husband, Abdurrahman Wahid 6LQWD·V LGHDV RQ SOXUDOLVP DQG PLQRULW\ ULJKWV DUH FRQVLGHUHG E\ many to be in conformity with those of her husband, Abdurrahman Wahid. Many people detect the apparent influence of Abdurrahman :DKLG·V LGHDV RQ 6LQWD 7KLV FDQ EH REVHUYHG IRU LQVWDQFH WKDW LQ some opportunities, Sinta explains the pluralism of Abdurrahman :DKLG 6LQWD·V YLFLQLW\ ZLWK WKH LGHDV RI $EGXUUahman Wahid is eligible, since, as a wife, Sinta has many opportunities to discuss with her husband, and in the ends this let her to accept some of her KXVEDQG·V LGHDV 2QH 7ZLWWHU DFFRXQW SRLQWV RXW WKDW KH ZDV JODG WR KHDU 6LQWD·V WDONV ZKLFK HODERUDWHV in detail the position of Abdurrahman Wahid pertaining to religious pluralism (@lukmansaifuddin, January 22, 2014).
,W VHHPV WKDW 6LQWD VWULYHV WR FRQWLQXH DQG GHYHORS KHU KXVEDQG·V legacy pertaining to the promotion of democracy and human rights, most particularly by acting as a patron for the activists of democracy and human rights. Serving as a patron for the promotion of democracy and human rights is deemed crucial in present-day Indonesia, without which the promotion of these values could not obtain many supports from the people.
Sinta reveals three modalities of providing protection to the advocates of democracy and human rights. First, legal protection, it is by providing legal advocacy to them. Second, physical protection, it is by rendering them a shelter to avoid from intimidation. Sinta explained that this second type of assurance was performed by her husband, who provided a shelter to the activist who was threatened physically, by letting them to stay in the house of some kiais, with security assistance from some elements within the Nahdlatul Ulama. Third, cultural and theological protection, it is by developing a logic which could serve as the basis and legitimacy of the advocates of democracy and human rights so that their struggle could be acknowledged by the society. Sinta explains that this third ilk of assurance was also performed by her husband, Abdurrahman. At the time when many activists of democracy and human rights were labelled as liberals, Abdurrahman included them as parts of the family of the Nadlatul Ulama. This inclusion made these activists comfortable and, at the same time, made the anti-democracy and anti-human rights groups hesitant to intimidate further these activists. 20 It is most particularly in the third type of assurance that Sinta and her husband have done their best to perform their roles as religious authorities. Providing theological arguments pertaining to democracy and human rights by a religious authority is necessary so that these values could develop smoothly in Muslim populated country such as Indonesia. It is worth remarking that many conservative religious people in Indonesia are convinced that human rights and democracy are alien to their religion. The same tendency also encountered, in another Muslim country, namely Malaysia. The current Malaysian prime minister Datuk Seri Najib Tun Razak is reported 21 to have said WKDW ´KXPDQ ULJKWLVPµ KXPDQLVP OLEHUDOLVP DQG VHFXODULVP DUH QHZ religions that threat Islam.

JOURNAL OF INDONESIAN ISLAM
Sinta regards her husband to be the source of inspiration for anyone who cares and respect human dignity. Further, she felt the QHFHVVLW\ RI FRQWLQXLQJ KHU KXVEDQG·V VWUXJJOH 6KH VD\V ´7KHUH LV QR higher tribute to Abdurrahman Wahid other than continuing his struggle, by uphold justice, caring for democracy and pluralism, as well as keeping the values of humanity as a manifestation of ¶Islam as blessing for the world·µ 22 (rahma li al- ¶D> lamin).
7KH SKUDVH ´UDKPD OL DO- ¶D> ODPLQµ RULJLQDWHV IURP RQH 4XU·DQLF YHUVH ´:D-ma> -arsalna> ka illa> rah} matan lil- ¶D> lami> Qµ $QG :H KDYH VHQW you (O Muhammad) not but as a mercy for all creation) (Al-$QEL\D· 107)). This phrase has been used many Muslim scholars from various parts of the world to accentuate tolerant Islamic teachings, and to underline that Islam should not be exploited for committing any violence.
Sinta admits that her position as the wife of Abdurrahman Wahid has helped her in performing her activism in the circle of Pesantren. It is widely known that Abdurrahman Wahid was a respected figure ZLWKLQ WKH 1DKGODWXO 8ODPD 'XH WR 6LQWD·V VSHFLDO SRVLWLRQ .KRILIDK Indar Parawansa (the former minister of Women empowerment, 1999-VWDWHG WKDW ´,I LW ZHUH QRW 6LQWD ZKR SHUIRUP >WKLV DFWLYLVP@ there would be many kiaiV ZKR RSSRVH WKLVµ 23 .

Sinta Nuriyah Wahid and the Justification of Minority Rights
Sinta stresses that the independence of Indonesia in 1945 was struggled by all components of society. Hence, both the government and the society should work together to consider the people around them as fellow citizens and are responsible for maintaining harmony. Furthermore, Sinta invites people to live in harmony, hand in hand, and respect each other most notably to the minority communities. According to Sinta, living in harmony and respecting minority are good values and do not contradict to the teachings of Islam. Sinta refers to the examples laid down by the Prophet Mohammed. The Prophet Mohammed taught harmony as outlined in the Charter of Medina that the Muslims can live in harmony, coexistent with other faith communities as well as protect minorities. 24 In this regards, it may be detected how Sinta provides theological arguments pertaining to the necessity of respecting minorities. Her standing in interpreting Islamic texts is distinguishable from many other woman activists who do not master Islamic texts. On the basis of the Compact of Medina, Muhammad ruled Medina by the consent of his citizens and in consultation with them. The compact of 0HGLQD GLG QRW LPSRVH 6KDUL·DK RQ anyone, and no laws were understood as given prior to the FRPSDFW 3URSKHW 0XKDPPDG·V GLYLQH PLVVLRQ RU WKH GLYLQH PHVVDJH RI WKH 4XU·DQ GLG QRW LQ DQ\ ZD\ XQGHUPLQH WKH principles of the compact, though of course the principles enshrined in it echo Islamic principles of equality, consultation and consent in governance. As long as Islamic jurists focus on the post-Muhammad development in the discipline of Islamic OHJDO WKRXJKW DQG SULYLOHJH LW RYHU 0XKDPPDG·V RZQ SUDFWLFH, authoritarianism will trump democracy in the Muslim milieu. 25 When skimming through contemporary Islamic scholarship, it is realized that there have been some scholars who devote their time in GHYLVLQJ ,VODPLF FRQFHSWLRQ LQ UHVSHFWLQJ DQG DSSUHFLDWLQJ ´WKH RWKHUµ The Egyptian scholar Ahmad Juhayni and Muhammad Mustafa, for instance, are known for their book entitled Al-Islam wa al-Akhar (Islam and the other). Juhayni and Mustafa, as cited by Masduqi,26 are convinced that the doctrines of Islam are supportive towards the idea of appreciating those whose religious affiliations differ with Muslims. Nevertheless, these two scholars notice that there is a discrepancy between Islam and the practice of Muslims, between Islam and the interpretation of Muslims. Both scholars observe some interpretations and practices of Muslim which discriminate the others.
2QH 7ZLWWHU XVHU DSSUHFLDWHV 6LQWD·V LGeas pertaining to religious KDUPRQ\ DQG VSHFLILFDOO\ TXRWHV 6LQWD·V VD\LQJ ´&R-existence between religious communities also occurred during the era of Majapahit. All these communities were acknowledged by the state. The state served DOOµ #XVPDQ+$0 ID, November 19, 2012). This Twitter also quotes 6LQWD·V VD\LQJ ´7KH 0XVOLPV RI .XGXV &HQWUDO -DYD DUH KHVLWDQW WR slaughter a cow due to their respect and tolerance to their fellow +LQGXVµ #XVPDQ+$0 ,' 1RYHPEHU All this implies a suggestion that the present-day Indonesian state should acknowledge all faith communities and let the communities to live in harmony.

Sinta Nuriyah Wahid and the Discouragement of Violence Against Minorities
In the case of contemporary Islam, the Salafiyya is often considered as a movement which plays a role in religious motivated violence. Nevertheless attributing the Salafiyya to the cases of violence in the name of religion is risky since there are varied streams within this movement, and some of these streams dissociate themselves with physical violence.
Din Wahid 27 classifies the Salafiyya in Indonesia into three clusters: ´SXULVWµ ´harakiµ DQG ´MLKDGLµ 7KH SXULVWV IRFXV WKHLU DFWLYLWLHV on GD·ZD (dissemination of Islamic faith) and education and keep away from politics. They stress unconditional loyalty to the government. The harakis reject unconditional loyalty to the government, and conversely, they force the government to implement the provision of Islamic law and they will criticize the government if the government fails to establish Islamic rulings in the state. The jihadists do not only verbally criticize the government but also legitimize the use of violence LQ WKHLU DFWLRQV 'LQ :DKLG·V FODVVLILFDWLRQ DOORZV XV WR FRQFOXGH WKDW violence is more appropriate to be linked with the jihadist stream within the Salafiyya rather than the Salafiyya in general.
Violence if often associated with the groups with apply the literal understanding of the Koran (as observed in WKH FDVH RI WKH ´-LKDGLVWµ Salafiyya), but this does not necessarily mean that the groups who apply the rational understanding of the Koran are away from violence. If looking at Islamic history, it is realized that there were also cases of violence which ZHUH FRPPLWWHG E\ WKH 0X·WD]LOD WKH UDWLRQDO ,VODPLF sect, under the support of the Caliph al-0D·PXQ reigned 813 ² 833 said that it is neither literalism nor rationalism which triggers violence, but rather the politicization of religion.
Sinta is of the opinion that inter-religious and inner-religious conflict does not have any cultural roots in the archipelago. This conflict has been triggered by the strengthening of the puritan and radical movement that eliminates traditional roots and cultural heritage. 28 Sinta criticizes the cases of abductions carried out by the ´,VODPLF 6WDWH RI ,QGRQHVLDµ WKH SROLWLFDO PRYHPHQW HVWDElished by Kartosoewirjo 29 in 1949 in Tasimalaya, West Java) and the emergence of terrorist bombings in the name of religion. Sinta argues that in fact, the Prophet Muhammad never told his followers to establish an Islamic state. She goes to underline the importance of struggling for inter-religious harmony to advance peace in Indonesia. 30 In this regard it can be discerned how Sinta built her theological arguments pertaining to the avoidance of terrors in the name of religion. Most specifically, she criticized the idea of formalizing Islamic law in the form of Islamic state, as this was not laid down by the Prophet Muhammad. It seems that she would rather aspire for a pluralist state rather than a theocratic state.
,W LV RI LQWHUHVW WR LQYHVWLJDWH ZKHWKHU 6LQWD·V UROHV LQ HOLPLQDWLQJ radicalism and intolerance within the Muslim community are in conformity to the established patterns within the Nahdlatul Ulama. At WKLV MXQFWXUH (PLUED\HU·V DQG 0LVFKH·V 31 three constitutive features of agency will be alluded: iterational, projective and practical-evaluative. 7KH LWHUDWLRQDO IHDWXUH RI 6LQWD·V DJHQF\ LV GLVFHUQLEOH LQ WKH FRQGLWion in which Sinta re-DFWXDWHV SDUWV RI WKH 1DKGODWXO 8ODPD·V SDWWHUQV RI ideas pertaining to moderate religiosity, most particularly as manifested LQ WKH SULQFLSOH RI ´PRGHUDWLRQ DQG EDODQFHµ (tawassut} wa al-, ¶tida> l). In addition, Sinta seems to continuH DQG GHYHORS KHU KXVEDQG·V OHJDF\ pertaining to the promotion of democracy and human rights, most particularly by acting as a patron for the activists of democracy and human rights.
The practical-HYDOXDWLYH VLGH RI 6LQWD·V DJHQF\ LV QRWLFHDEOH IURP the condition in which Sinta makes practical and normative judgements among alternative feasible trajectories of action, including the increasing plurality within the Nahdlatul Ulama leadership; the attachment of the members of the Nahdlatul Ulama with some political parties with their respective ideologies; as well as the incoming of transnational Muslim actors which modify the religious field in present-day Indonesia.
7KH SURMHFWLYH DVSHFW RI 6LQWD·V DJHQF\ FDQ EH REVHUYHG LQ WKH condition in which Sinta reconfigures doable future trajectories of action in accordance with her hopes, fears, and desires for the future. Sinta is attentive to the increasing radicalism within the Muslim community as well as the escalating aspiration and activism to challenge the multiculturalism of the country, in particular, and to HQGDQJHU WKH ZRUOG SHDFH LQ JHQHUDO 6LQWD·V FRQFHUQV ZLWK WKH sustainability of the plural Indonesia have driven her to undertake some necessary actions to promote moderate religiosity through various media including her writings, her activism, her position at the Puan Amal Hayati Foundation, and her networking with some nongovernmental organisations.

Sinta Nuriyah Wahid, Religious Minority and the Ahmadiyya
Sinta is recorded as one the personages who actively defend the rights of minority religious groups. This can perceived for instance in her support to the adherents of Ahmadiyya as they were threatened and discriminated by other groups. This leaves an imprint on the minds of Ahmadiyya adherents. Naming the babies of Ahmadiyya with ´6LQWD 1XUL\DKµ FDQ EH GHHPHG WR EH DQ LQGLFDWLRQ RI WKHLU DSSUHFLDWLRQ WR 6LQWD·V DFWLYLVP 2QH 7ZLWWHU XVHU HQFRXQWHUHG WKDW one baby of Ahmadiyya in Lombok was named as Transita Sinta Nuriyah (@AlisaWahid November 1, 2012).
6LQWD·V GHIHQFH WR WKH ULJKWV RI WKH DGKHUHQWV RI $KPDGL\\D LV apparent when she visited and supported the adherents of Ahmadiyya who were forced to live in the mosque for more than one month due to the sealing of mosque by the government of district Bekasi, West Java. The mosque named Al-Misbah is located in Jatibening, Pondok Gede, Bekasi. It was 21 adherents of the Ahmadiyya who were forced to live in this mosque. An iron plank declaring the banning of Ahmadiyya activities was lifted in front of the mosque. All the doors were locked and all the fences were covered with zinc plays more than WZR PHWHUV 7KHVH $KPDGLV ZKR EHORQJ WR WKH ´,QGRQHVLDQ $KPDGL\\D &RQJUHJDWLRQµ DUJXHG WKDW WKH\ GR QRW EUHDN WKH UXOH They claimed that they do not perform acts of proselytization, rather than only do prayers and other religious rituals.
,Q UHVSRQVH WR WKDW 6LQWD VDLG ´7KLV VHDOLQJ LV D SDUW RI YLRODWLRQ of human rights. I hope that the government should take a firm stand. The Indonesian constitution allows us to perform worship and accordingly sealing the house of worship is a violation of religious IUHHGRPµ $W WKLV SRLQW ZH REVHUYH WKDW 6LQWD JURXQGV KHU DUJXPHQWV on Indonesian constitution, and employ this as a basis of defending the rights of worship of the minorities.
Sinta notices that the Bakorpakem (Coordinating Agency of the Surveillance of the Mystical Sects of the Society) on April 16, 2008 declared that the Ahmadiyya deviates from Islamic teachings. From 2001 until the end of 2013, she remarks at least 38 local regulations relating to the prohibition of the dissemination of the teachings of Ahmadiyah in West Java and West Nusa Tenggara. Sinta also criticizes the government's policy in dealing with refugees associated with religious motivated conflicts. She paid particular attention to the refugees from the Ahmadiyya and Shi·ism, 32 which do not obtain a sufficient protection from the government.
:H DOVR GHWHFW 6LQWD·V DSSUHFLDWLRQ ZLWK ´XQUHFRJQL]HG UHOLJLRQVµ This can be observed from her Ramadan-programmes in which she invites the adherents RI ´XQUHFRJQL]HG UHOLJLRQVµ +HU 5DPDGDQprogramme which was held on July 26, 2012 is worth remarking since this programme was held in Cigugur, Kuningan, West Java, in which PDQ\ DGKHUHQWV RI ´6XQGD :LZLWDQµ OLYH 33 ´6XQGD :LZLWDQµ OLWHUDOO\ HDUO\ 6XQGD LV RQH RI WKH ´XQUHFRJQL]HG UHOLJLRQVµ ZKLFK LV HPEUDFHG by some people in West Java. This religion is mostly based on veneration of natural forces and spirits.
7KH DGKHUHQWV RI ´6XQGD :LZLWDQµ DUH DSSUHFLDWLYH WRZDUGV Abdurrahman Wahid, due WR KLV SOXUDOLVW VSLULW $EGXUUDKPDQ·V pluralist spirit is observable for instance in his allowance in 1999 to the ULWXDO ´6HUHQ 7DXQµ ZKLFK KDV EHHQ KHOG PRVW QRWDEO\ E\ WKH DGKHUHQWV RI ´6XQGD :LZLWDQµ This ritual has been prohibited by the government for seventeen years. 34 7KH ULWXDO ´6HUHQ 7DXQµ UHSUHVHQWV a thanksgiving festival which is held by the society after rice harvest. This ritual is originally a kind of thanksgiving and worship to the goddess of rice.
6LQWD·V FRQFHUQ ZLWK PLQRULWLHV LV DOVR DSSDUHQW LQ KHU 5DPDGDQ-SURJUDPPHV HQWLWOHG ´EXND EHUVDPDµ EUHDNLQJ IDVW WRJHWKHU DQG ´VDKXU EHUVDPDµ HDUO\ PRUQLQJ-meal together). During this programmes, she often engross many marginalised groups which embrace minority religious sects, transgender people, women and uprooted ethnic groups. It is worth mentioning that these programmes KDYH VHW LQ PRWLRQ VLQFH KHU KXVEDQG·V SUHVLGHQWLDO RIILFH -2001) and persisted up to the present time. 35 During the Ramadan-programme which was held on July 27, 2012 at the City Hall of Purbalingga, Central Java, Sinta emphasized that state has been unable to protect the minorities. To support this standpoint, she pointed to the phenomena of demonstrations against minorities which occur everywhere in the country, as well as burning and sealing of houses of worship. Sinta was concerned with the cases of violence towards minorities by saying, ´7KRVH PLQRULWLHV ZKR DUH also our brothers that should be protected; but what happened is the 6LQWD·V VWDQGLQJ DV UHOLJLRXV VFKRODU DQG WKH &KDLUPDQ RI WKH Special Rapporteur on Freedom of Religion of the National Commission for Women allow her to pay a strong attention to the cases of discrimination towards women from minority groups. Sinta VD\V ´7KH\ RIWHQ VXIIHU VH[XDO KDUDVVPHQW 7KH GLVFULPLQDWLRQ suffered by the women from minority groups does not cease at this point. These women do not receive equal government services. They discriminated in the health services, including reproductive health such DV GXULQJ WKH FKLOGELUWK µ 37 Sinta went on to allude to other forms of discrimination underwent by women from minority groups, by saying, ´7KH ZRPHQ IURP PLQRULW\ JURXSV DUH VHFOXGHG IURP WKH UHVW RI community. They are threatened to undergo polygamous marriage or IRUFHG WR EH GLYRUFHG IURP WKHLU UHVSHFWLYH KXVEDQGVµ 38 .
%HFDXVH RI KHU GHIHQVHV WR WKH ZRPDQ·V ULJKWV and minorities in Indonesia, 6LQWD ZDV JUDQWHG ´/LIHWLPH $FKLHYHPHQW $ZDUGµ JUDQWHG by Rakyat Merdeka newspaper. This award signified an appreciation to her contribution to the development of the country. Sinta was EHVWRZHG ´/LIHWLPH $FKLHYHPHQW $ZDUGµ PRVW VSHFLILFDOO\ GXH WR KHU struggle in defending the rights of women and minorities in Indonesia. It is through Puan Amal Hayati Foundation, that Sinta is very active advocate for gender equality and minority rights.
Sinta pointed out that she would continue her struggle to provide advocacy for women and the oppressed minorities. She went to stress that everybody is to get independence as individual. She dedicated the award for her colleagues in Puan Amal Hayati Foundation. Sinta FRQVLGHUHG WKH VWUXJJOH IRU ZRPHQ·V HPSRZHUPHQW DV D FROOHFWLYH endeavor, rather than a single individual effort. Accordingly she UHJDUGV KHU DZDUG DV D NLQG RI DSSUHFLDWLRQ WR KHU IHOORZ :RPHQ·V activists. 39 Sinta seems to aspire and FRQWLQXH KHU KXVEDQG·V DFWLYLVP LQ defending minorities. The charisma of her husband also allows her to build the networks in maximizing her influence and outreach of her activism. Masduqi 40 rightly points out that Abdurrahman Wahid 6LQWD·V KXVEDQG LV NQown as inclusive and tolerant scholar who has done devoted himself in defending the rights of minorities. $EGXUUDKPDQ LV UHSRUWHG WR KDYH VD\LQJ ´$V ORQJ DV , OLYH , ZLOO defend the (rights of) Ahmadiyya. If somebody says that the Ahmadiyya is deviant, it is up to him. But the Indonesian Constitution RI JUDQWV WKHP WKH IUHHGRP LQ H[SUHVVLQJ WKHLU RSLQLRQµ ,W LV worth remarking that Abdurrahman did not defend the theological aspects of the Ahmadiyya but rather defend their rights as citizens which have to be protected by the state.
Abdurrahman is also known as the president who included once again the Confucianism as one of the officially recognized religions in Indonesia. This can be observed from his issuance of the Presidential Decree Number 6/2000, and accordingly the civil rights of the adherents of Confucianism have been restored, such as the rights to obtain subject on Confucianism in public school. 41 Although Sinta is quite progressive in promoting gender equality, minority rights and religious freedom, it seems that she does not stick to liberalism in the sense of pushing back the religion to the private sphere. Madung 42 reveals two theorizing models of political philosophy pertaining to the discourse on the relationship between state and religion, namely liberalism and perfectionism. Liberalism aspires for the separation between state and religion, and accordingly religion is considered as private domain. Perfectionism is convinced that the regulation of good life falls within the central concern of politics. In perfectionism, the thematization of the notion of good life such as religion and ideology should be allocated in public space. Madung goes on to stress that in Indonesia the role of thematization of good life has been played E\ 3DQFDVLOD WKH FRXQWU\·V VWDWH LGHRORJ\ Pancasila is concerned with the translation of religious values into public morality. 40 Masduqi, Berislam secara Toleran, pp. 133-134. 41 Rumadi,Renungan Santri,  Sinta realizes that the promotion of minority rights in the circle of Indonesian Muslims necessitates the existence of figures of authority, which are able to justify the virtues of minority rights within the corpus of Islamic doctrine. Sinta belongs to the category of figures which perform this endeavor.
Sinta has done her best to promote minority rights. Her activism can be felt most notably in the defending religious minorities in general, and the Ahmadiyya, in particular. Sinta pays more particular attention the women of minority groups, which suffer more GLVFULPLQDWLRQ VLQFH WKH\ DVVLJQ ´GRXEOH PLQRULW\µ 6LQWD·V DXWKRULW\ UHVWV LQ KHU HUXGLWLRQ RI ,VODPLF NQRZOHGJH ZKLFK she gains mostly during her study at the Pesantren. Her writings and talks obviously indicate that she posit herself as Muslim scholar and ZRPHQ·V DFWLYLVW Her charisma derived mainly from her father, Muh Syakur and her husband, Abdurrahman Wahid. Her position as the wife of Abdurrahman Wahid plays a significant role in her standing as authority on Islam in IndoQHVLD $QRWKHU VRXUFH RI 6LQWD·V FKDULVPD is her spiritual training (riya> d} a ru> ha> niyya). As a pious Muslim and a person who has been nurtured within the milieu of religious scholars, she has been acclimatized to undergo such training.
6LQWD·V credentials of authority allow her to speak in the name of Islam. Her grounding in traditionalist Muslim scholarship also allows her to criticize some features of Islamic scholarship, most particular hadith and the opinions of Muslim scholars which disregard the position of women, without losing her authority.
Sinta uses her influence to recommend the government to take necessary actions in protecting minorities. She asked the government to work together to overcome various intolerance faced by minorities, HVSHFLDOO\ ZRPHQ 6KH ´H[SORLWVµ KHU FUHGLELOLW\ DQG VWDQGLQJ WR influence the policy makers at national level and this is not without UHDVRQLQJ 6LQWD VHHPV WR DVSLUH DQG FRQWLQXH KHU KXVEDQG·V DFWLYLVP in defending minorities, most particularly the Ahmadiyya. The charisma of her husband also allows her to build the networks in maximizing her influence and outreach of her activism. []