BY:
SAEFUR ROCHMAT
DEPARTMENT OF HISTORY EDUCATION OF THE FACULTY OF SOCIAL SCIENCES,
YOGYAKARTA STATE UNIVERSITY
rochmat@yahoo.com
A.
INTRODUCTION
B.
RELIGIOUS AND SECULAR KNOWLEDGE
C.
ISLAM AS THE NORM AND THE PARTICULARITY
OF INDONESIAN POLITICAL SYSTEM
I. INTRODUCTION
THREE PARADIGMS OF THE RELATIONSHIP BETWEEN ISLAM AND STATE:
1.THEOCRATIC PARADIGM: Islam as a Religion and State Example: Saudi Arabia, Iran, Pakistan
2. SECULAR PARADIGM: Separation of Islam and State Example: Turkey
3. FIQH PARADIGM: Mutual Legitimacy Islam and State Example: Indonesia
IDEOLOGICAL : Want to establish an Ideal State Example: 1. Theocratic Paradigm
2. Secular Paradigm
NON-IDEOLOGICAL : Islam and State are different Identities, but they develop mutual legitimacies
THE REPUBLIC OF INDONESIA IS ESTABLISHED BASED
ON THE FIQH PARADIGM
1. ISLAM n STATE as DIFFERENT ENTITIES, but both should develop A MUTUAL LEGITIMACY.
2. Fiqh paradigm justifies the state as a tool for implementing public order
3. PUBLIC ORDER as the prerequisite for RELIGIOUS ORDER
BUT:
1. This mutual legitimacy did not work well as
2. The traditionalist Muslims failed to develop cooperation with the secular nationalists because of different
systems of knowledge
3. Secularists supported the Soekarno and Soeharto regimes because of ideological preference so
II. WAHID TRIED TO HARMONIZE THE SECULAR
SYSTEM OF KNOWLEDGE AND THE RELIGIOUS
SYSTEM OF KNOWLEDGE
FIQH PARADIGM = RELIGIOUS
KNOWLEDGE
SPIRITUAL
KNOWLEDGE
(HEART)
ITS SECULAR KNOWLEDGE
HAS BEEN OUT OF DATE SUCH AS THE
FIQH ON THE SLAVERY
SECULAR KNOWLEDGE = MODERN
SCIENCES
THE NEED FOR THE FIQH-PLUS
PARADIGM
1. Marginal Role of Islam in Indonesia as mismatch
between Islam and modern political System
2. Secular paradigm dominated Ind political
system
3. Secularists supported the undemocratic
regimes of Soekarno and Soeharto because of
ideological preference
3. The Failure of Secular Paradigm in Muslim
countries; Indonesia, because of lack of political
participation
PERENNIAL PHILOSOPHY RELIGION :
1. EXOTERIC : JUDAISM, CHRISTIANITY, ISLAM ---> DOCTRINES
Dialectical (law)---(belief)---(law+belief) 2. ESOTERIC : SPIRITUALITY ---> SUFISM
SUFISM (INDIVIDUAL) <---> SOCIETY (SYARI’AH) ACCEPTED SUFISM
FREEDOM OF BELIEF ============== RELIGIOUS NORMATIVE
HIS RATIONALITY IS TO MAKE BALANCE BETWEEN THE NORMATIVE
ASPECTS OF THE RELIGION AND THE FREEDOM OF THINKING IN MATTERS OF SECULAR AFFAIRS.
LIFE IS A LONG JOURNEY TO FIND THE TRUTH
AS WELL AS TO IMPLEMENT IT INTO LIFE WITH PATIENCE
TRUTH IN THE CONTEXT OF THE RELATIONSHIP,
:man informs and implements the truth in social life gradually
with patience by considering people’s limitations n their toleration
QUR’AN FORBIDS US TO CLAIM THE TRUTH JUST FOR OURSELVES
lakum diinukum waliyadiin
‘Really, you or us, who are on the true path or on the mistaken direction, you are not responsible for our mistaken and also we are not responsible for your
mistaken. Because it is the God who will collect all of us and then He will judge wisely what we have disputed. Really He is the true judge and He is the most learned.’
TWO ASPECT OF RELIGIOUS TEACHING:
1. NAZHARY (THEORETICAL): BELIEF –INDIVIDUAL
(SUFISM)
2. ‘AMALY (PRACTICAL) : SYARI’AH --SOCIALLY
III. POLITICAL APPROACH
TO THE RELATIONSHIP
BETWEEN ISLAM
AND THE REPUBLIC OF INDONESIA
RUKUN IMAN =============
RUKUN ISLAM
RUKUN SOSIAL
(al-Baqarah 177)
ISLAM ---> DEMOCRACY <--- STATE (QUASI-NORM)
SUBSTANTIVE SYARI’AH = PUBLIC ROLE OF RELIGION
ISLAM ---> MUTUAL LEGITIMACY <---STATE
!
CIVIL SOCIETY
