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Hru

DONES|AN.rounNAL

FoR tsLAMtc sTUDIES Volume5. Number 1.1998

CHntsrtnru-Must-tv RrmrloNS lN I t'toorurstn:

rHE CHRt-le NGES oF THE Twrrurv-Ftnsr Crrurunv

lbrahim Abu Rabi'

THE Mvsrtcnl FIcunr or HRltAHuno MurRvRrtru

rnovrHe VTLLAGE orCnsoLEr (Jnvn)

Edwin Wieringa

K, H , Hnsvnrt Asv'nnt's CoNTRIBUTIoN

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lruoonestRx lruorpruoeruce Latiful Khuluq

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SII]DHN,Ail|iliA

Joumalfor lslamic Vol. v, n0. 1, 1 998 Eorronrel Boeno, Harun Nasution Mastuhu M. Quraish Shihab A. Aziz Dahlan M. Satria Effendi Nabitah Lubis M. Yunnn YunLf Komaruddin Hidarlat M. Din Synmsuddin Muslim Nasution Wahib Mu'thi Eprron-rru-Currp' Azrlumardi Azra EprtoRs' ' Saiful Muiani nenaro !!rnsetvo Iohan H. Meuieman Didin Suafruddin Ali Muihanif

AssrsteNrs ro rHE EDrroR:

Arief Subhan Oman Fathurrahman

Heni Nuroni

Er.rct-tsu LeNcuecs Apvrson, Donald Potter

Anearc Lerucuecr Aovrson, Nursamad

Covrn DssrcNrsn, S. Prinka

STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the

l_nstitttt Agama Islam Negeri (IAIN,The State lnstitute _forlslamic Studieil Syarif Hiday at ul I ah, _{I akar}t a. (STT DEPPEN N o. 129 / S K/DITI EN /P P G / STT /197 O- an'd sponso,red by the Department of Religious Affairs of the Republic of Indonesia. It

specializes in Indonesian Islamic studies, and is intended to communicate original

researches and current issues on the subject. This journal zoarmly uelcomes contributions

from scholars of related disciplines.

All articles published do not necessarily represent the aiezus of the jottrnal, or other

instittttions to tuhich it is _ffiliated.They are solely the aiezus of the authors. The articles contained in this journal haae been refereed by the Board of Editors.

(3)

Alirman

Hamzab

Administration

of Islam

in

Indonesia

Abstract:

There is d common assumption in modernization tbeory tbat religion represents dn obstacle to modern social deoelopment. Despite this assumption, and despite the adherence of Indonesia's New Order ideo-logues to modernization theotT, the Indonesidn government still recog-nizes tbe positive contribution to social development provided by reli-gion. The continued important role gioen to the Department of Religion

in

the adminisaation of religious

_ffiirs

points to the government's

ad-mission of the positive role of religion in sociery.

Tbe proclamation of Indonesian independence on August 17, 1945, has pushed the government to think seriousl1t about the place of religion in state administration. Since the concept of a modern-secular state is

lim-ited to social, political, and economic problems of state-and accordingly does not recognize religion ds a pdrt of sate administration-an dttempt

to dccommodate the creation of an

_ffice

of religious affairs in Indonesia became a /ong and dfficuh process. Since its existence, the Department

of

Religious Affairs, _formerlycalled tbe Ministry of Religious

_ffiirs,

has struggled to gain nationdl recognition.

Tlte existence of the Department of Religion was made theoretically

(4)

AlimanHmaub

possible in Indonesiabecause of tbe recognition of Beliefin Almighry God as the _firstprinciple of the state ideology o/Pancasila (Five Principles). Pancasila, as many Indonesians belieoe, is a kind ofpolitical consummd-tion of the search

_for

a unitingfoundation _{for all}religious communities

liaing

in

the country. Therefore, Pancasila became an ideological basis

for

the nation'state by establishing a non-theocratic yet not quite secular

state-poliry. The governmentdl system ensures that politics and religion remain separate and that Islam

will

not become an official religion in tbe

countrj.

Yet, because of recognition of the Belief in Almighry God the state has a definite role

in

supporting and supervising the religious life and actitities of the ndtion. The goaernment, then, considers religious policy as an integral part of public policy in sate administation and the

boundaries betueen religion and state become slightly blurred.

This symbiotic relationship betueen the administrdtion of religious affairs and state poliqt, uhich

in

essence includes some matters of

per-sonalfaith, sounds very unique. A variery of arguments hat,e been made, especially by those uho defend the establishment of such a Department, to

explain tbe necessiry of its existence. one argument

_for

its existence uas

that such a department ofreligious

_ffiirs

had already existed duringDurcb colonial times, as uell as under the brief period of _Japaneseoccupation.

The most apparentdrgumentfortbe existmce of the Depanmuttuasbased,

howeter, on the traditional uorldvieu of the hlamic concept of govern-ment that existed

in

the Middle Ages uhich vieued political community

as that which unired political and religious duthority

uithin

the single structure of state pouter, According to tbis aieu, a government, as uell as being obliged to regulate socieryfor the sake of achieving berter conditions of ltfr, must take care of the implementation of Divine Lau, or Syariah.

Of particular interest, was the dynamic role performed by the Depan-rnent of Religious Affairs in Indonesia. At _first,the Department merely

accornmodated aspects of religion

in

the _fieldsof Islamic lau and educa-tion. But as the Department deaelopment it began to include

in

its

juris-diction the affairs of tbe other main re/igious _{communities: tbe} cbris-tians, Catholics, Hindus, and Buddhists. Tlte Department no@ represents

the religious aspirations of those _fioereligions uhich haoe an official rec-ognition in Indonesia.

(5)

Alirman

Hamzab

Administrasi

Islam

di

Indonesia

Abstraksi: Bagi sebagian kalangan, agama seringkali dipandang sebagai faktor pengbambat pembangundn masyarakat. Akan tetapi tidak semua hal yang berkaitan dengan pembangunan, baik dalam kehidupan

poli-tik, ekonomi dan sosial, terhambat oleh _{faktor-faktor}keagamaan. Bab' kan , tidak sedikit faktor kedgdmdzn memainkan perdn ydng sangat

posi-tif

dalam pembangunan masyarakat. Dalam dalam kaitan itulah, para pendiri n egara Indonesia, sejak semula te lah memikirkan untuk me lak u' kan semac am birokratisasi masalah-masalah keagamaan, khususnya

aga-ma Islam.

Diperolebnya kemerdekaan politik bangsa Indonesia, pada 17

Agus-tus 1945, telah memaksa bangsa

ini

untuh memikirkan di mana dgamd

dakm kehidupan adminisaasi negara. Oleh karena batasan-batasan

kon-sep tentdngnegara modern seringkali ditekankan pada aspek-aspek sosial

dan

politik,

dan dengan sendirinya tidak memasukkan _faktoragamd

dalam penyelenggardnddn negard, upaya memberi ruang terhadap

ad-rninistrasi keagamaan merupakan proses rumit, Proses rumit itulah yang hingga deuasa

ini

tercermin dalam pdsdn.g dan surutnya peran, ke-beradaan dan _{fungsi administratif}Departemen Agama yang dulunya

disebut Kemen terian Agama.

(6)

Aliman Hmauh

Secara teoritis, posisi administratif Departemen Agama di Indonesia terletak pada posisi agama dalam dasar nagara, yaitu Pancasila. Ia meru-pakan suatu bentuk, konsumasi politik dari up4yd mencari landasan

per-sdtuan dari seluruh komunitas-komunitas agamaagar dapat tercipu suatu

basis ideologi politik yang dapar diterima semua pihak dengan cdrd

men-gambil bentuk otoritas negurd non-teokratis. Dengan demikian, diasum-sikan bahua ada suatu sistem pemerintahan dengan bentuk kekuasaan

yangmemisahkan antara otoritas politik dan otoritas keagamaan. Akan

tetapi pemerintah turut beranggungjawab dalam mendukung dan

mem-bina kehidupan keberagamdan mdsyard,kat. Negara adalah pihak yang menjadikan kebijakan keagamaan sebagai bagian integral dari adminis-trasi pemerintdhdn,

H ubungan sirhbiotih. anara administrasi.keagamaan dengan kebijak-an negdrd ini,yangterjalinrumit dan mencakup hampir seluruh masalah-rnasalah keimanan, memdng terdengar unik. Berbagai argumen

dikede-pankzn untuk menjelaskan keunihan itu; dari yangbernada politis hing-ga penelusuran akar kelembagaan serupa yang bersifut historis.

Namun ydng pasti, administrasi urusan dgdmd

(skm)

di Indonesia pada dasarnya dilandasi pandangan sistern religio-politik tradisional

de-ngan konsepsi pmggabungan _fungsikedgamaan dan politik yang dimain-kan oleh suatu struktur yang tunggal. Menurut pandangan ini, pemerin-tah selain berkeuajiban mengatur masyarakat dengan tujuan tercipta-nya ketertiban dan kesejahteraan, juga _{diwajibkan untuk}_melaksanakan berl akukanya bukum Tuhan.

Barangkali yangmendrik untuk dikemukakan di sini adalah uatak dinamis dari perjalanan proses administrasi Islam

di

Indonesia. Pada

m As a- m ds d du a lny a, kan t o r j au aan pe m erin t ah an y an g m en gat ur ur u s

-an keagamaan ini hanya mencakup bidang-bidang kelslaman saja. Ah,an

tetdpi, dalam perkembangannya, kantor

ini

mengakomodasi kepenting-anke-pentingan kelompok agama lain yanghidup di Indonesia: Kristen, Katholik, Hindu dan Buddha.

Di

sini,fungsi Departemen Agama di In-donesia hanya dalam batas urusan-url4san ydng memdng bersifut pub-lik.

(7)

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Al-Idirah dl-khmiyyab 129

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r30 Aliman Hmazb

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c,i

a-J<Jl .:r'!

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a-U- c.il--

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A l- Id irab a l- k lAmiyyab

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132 AIiman Hmazh

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Al-ldirah al-klimiyyab r33

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