By:
SAEFUR ROCHMAT
rochmat@yahoo.com
Ph. D Student at Victoria University
Lecturer at the Department of History
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
THE REPUBLIC OF INDONESIA IS ESTABLISHED
BASED ON THE FIQH PARADIGM
1. Fiqh paradigm recognizes ISLAM n STATE as
DIFFERENT ENTITIES, but both should develop A MUTUAL LEGITIMACY.
2. Fiqh paradigm justifies the existence of a 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. Followers of secular knowledge vs those of religious knowledge
3. Secularists supported the Soekarno and Soeharto regimes because of ideological preference so
FIQH PARADIGM:
1. IS a Sunni Tradition: the validity of religious practices do not depend on political preference.
Example:
a. Some Shiites do not perform Friday prayer because the Imam is on Occultation
b. The followers of Hizbut Tahrir do not perform Friday prayer
as there is no an caliphate
2. Islam and State are different identities, but they should develop mutual Legitimacies
a. The Existence of State is based on the power in the society,
not because of Religion
c. Fiqh Paradigm does not consider important
the FORM OF STATE, but the FUNCTION OF STATE so that:
- Justified the Caliphate of Turkey Utsmaniyah - Justified the Netherland East Indies
- Justified the Japanese Occupation Administration - Justifies the Republic of Indonesia
d. The nature of life is not black and white
: a double truth : secular and religious knowledge e. Life is based on the Principles of
- moderation - equilibrium - toleration
f. Method: ushul fiqh and qa’idah fiqiyah
g. Slogan: Preserve the good things of the TRADITION and adopt the good things of the MODERNISATION
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. The Failure of Secular Paradigm in Muslim
countries; Indonesia, because of lack of
political participation
POLITICAL APPROACH
TO THE RELATIONSHIP BETWEEN
ISLAM AND THE REPUBLIC OF INDONESIA
RUKUN IMAN =============RUKUN ISLAM
RUKUN SOSIAL
ISLAM -- DEMOCRACY -- STATE
(QUASI-NORM) SUBSTANTIVE SYARI’AH
= PUBLIC ROLE OF RELIGION
ISLAM -- MUTUAL LEGITIMACY --STATE
!
CIVIL SOCIETY
FIQH-PLUS (SOCIO-CULTURAL) PARADIGM
: Fiqh Paradigm + Structural Approach
Spiritual Approach = Cultural Approach ideologist unbalance VIOLENCE
Wahid follows Karl Marx, but he is not a determinist Not agree with revolutionary method
Life is following the law of nature, but Wahid still believes in God’s intervention
Happiness is pursued by
1. Sciences : material achievement (secular knowledge) 2. Sufism : spiritual achievement (religious
knowledge)
3. Islamic law
A. Wahid, the Fiqh-plus Paradigm, n the Nation State
Backgrounds:
1.
NU party was not an Islamist party, but Soeharto
tried to marginalize it.
2. Wahid was worried about the cooperation
between the regime and the modernist Muslims
b it was a kind of ‘a marriage of convenience’
3. Secular regimes failed to modernize Indonesia
because of their neglect of Islam as source of
values
Accordingly,
ABDURRAHMAN WAHID
1.
Islam and State:
a. Legal approach : Islamic State
b. Political Approach
democracy
2. The Pillars of Islam and The Pillars of Faith
Social Pillars (Fiqh Sosial)
3. Theology of Democracy : to negotiate NORMS and
CULTURE
- It is not an exclusive theology
- One statement can be understood differently by
different religious believers
1. Fiqh paradigm is a truly Shari’a. NU differentiates ‘religious
practices’ from ‘non-religious practices’.
2. Islamic state a societal system= a non-religious practice
phenomenon of 19th when Muslims vs modern ideologies.
incorporate IDEOLOGY into ISLAM
5. The failure of Reformism by the Islamists b it did not tolerate the plurality of Shari’a.
6. He opposed the idea of bureaucratization of Islam.
7. He aspired to the idea of religious communities playing the role of civil society.
