$Tl]DH INDONESIAN,TouRNAL FoR rslamtc studtes Volume 7,mNumber 2,2000

$Tl]DH

INDONESIAN,TouRNAL

FoR rsLAMtc sTUDTES Volume 7,

m

Number 2,2000

Cu[ural Presentation of the Muslim Mioote Ctass in Contemporary Indonesia

Moeflich Hasbullah

Redefining "Political lshm" in Indonesia:

Nahdlatul Ulama and Knittatr 'zo Robin Bush

lshmic Reform in Gntest:

Atrmad Hassan and His Traditionalist Opponents Akh. Minhaji

$TUDIA ISI,A1I{II{A

lndonesian Joumal for lslamic Studies

Vol.7, n0.2,2000 EDITORIALBOARD:

M. Qurnish Shihab (IAIN Jakarta) Tnufik _{Abdullnh (LIPI lakarta)}

Nur M. Fadhil Lubis (IAIN Sumatra Utara) M.C. Ricklefs (Melbourne Uniaersity )

Mnrtin ttan Bruinessen (Utrecht Uniaersity)

lohn R. Boroen (Washington Uniuersity, St. Louis)

M. Atho Mudzhar (IAIN Yogyaknrta)

M. Knmnl Hasan (Internationnl Islamic Uniaersity, Kuala Lumpur) EDITOR-IN.CHIEF Azyumardi Azra EDITORS JolunH. Meuleman lnjat Burhanuddin Fuad labali lamhari Oman Fathttrahman

ASSISTANT TO THE EDITORS HeniNuroni

ENGLISH LANGUAGE ADVISOR

Richard G. Kraince

ARABIC LANGUAGE ADVISORS

Nursamad

COVERDESIGNER

S. Prinka

STUDTA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the Center _for the Study of Islam and Society (PPIM), IAIN _{Syarif Hidayatullah, lakarta}

(STT DEPPEN No. 129/SKDITIEN/PPG/STT/1.976) nnd sponsored by the Department

of Religious Affairs of the Republic of Indonesia. lt specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journnlroarmly welcomes contributions _from scholars ofrelated disciplines. All articles published do not necessarily represent the aiews of the journal, or other

institntions to which it is _ffiliated. They are solely the aiews of the authors. The articles contained in this journnl haae been refereed by the Board of Editors.

STIJDIA ISLAMIKA has been nccredited by The Ministry of National Education, Republic ofIndonesia as nn academic journal.

Kbairil

Azhar

Al-'AlAqah

bain

al-Din

wa

al-Daulah

bi

Ind0nisiyyA:

TAn MalAqA

wa

ArA'uhu

al-SiyAsiyyah

Abstraksi: Hubungan agaffM dan negara merupakan sakh satu isu penting

dalam tradisi politik klam. Hal

ini

berkzitan dengan _fakta bistons pada

periode azaal Ishm, yakni "negara Mad.inalt", yang kerap dilihat sebagai roujud'

bangunan politik klam yang mmjadikan aga?na dan negara seperti dua sisi

dai

mata uangyang satna. Dakm negara Madirah, agtffta merupak'an salah

satu unsur paling dorninan, yang tid,zk saja melegitimasi kepemimpiran

Muhammad., tetapi juga menjad.i inspirator dalam menyelesaikan berbagai

persoalan politik dan kenegardan. Semmara di sisi lain, negara juga

dibutub-kan karena dianggap mampu mmjamin eksistensi agama.

Isu tersebut babkan semakin berkembang seiing tumbubnya negara bang' sa (natron state) di dunin Muslirn, yang t"rlodi meniusul bsrakhirnya

kolo-nialisme Barat. Dunia Muslim saat itu dihadapkan pada kebarusan untuk

merumuskan sistem politik dan kmegaraan yang sesuai dengan prinstp-pin

-sip klam, danpada saatyangsarna sejalan dmgan konsep politik Barat

mo-d.emyangteklt memperoleb tempat luas di sebagian kalanganMuslim. Oleh

karena itu, perdebatan sekitar rutrtusan "negara Islam" mmjadi sakh satu @acana dominan, bahkan hinga sdat ini. Dalam konteks Indonesiz,

perde-batan tentang "Islam dan Nasionalisme" oleh Mohammad Natsir dan Soekar-no merupakan sakh satu bukti penting

dai

kondisi di atas. Perdebatdn terse'

but merefleksikan upaya Muslim Ind'onesia-meski dari sudut pandang ber'

lainan-merumwskan bangunan sistem politik negara Indonesia.

Artikel

ini

mernbahas hwbungan aga?na-negara melalui pemikiran seo'

rang tokoh yang telah memberi kontribusi pmting dalam duniz politik

In-dorerte. Dia adnlab Tan Malaka, seorang _Peiuang yang digambarkan ber'

haluan politik Marxis yang rad.ikal. Meklui karya'karyanya, sepenl Madilog:

Materialisme, Dialektika, Logika; Islam dalam Tinjauan Madilog Dari

Peniara ke Penjar4 Naar De Republiek Indonesie, Tan Makka memang

memperlibatkan tingkat apresiasinya yang sangat besar terbadzp tradisi pemikiran Marxis. Oleh karena itu, dalam karya-karyanya di atas, Tan

Kbaiil Azbar

Makka memberi perhatian hsar pentingnya gerakan pemhbasan dan

ke-merdekaan rakyat, baik dari dorninasi kolonialisme tnaupun dari budaya

feodalnme uar*an Indonesin.

Meski demikian, pemikiran Marxis yang dikembangkan Tan Malaka

bukan unpa ntempertimbangkan aEek-aspek sos ial-politik dan budaya bangsa

Indonesin Dia pada saat yang sama bm,raha memodifikasi pernikiran Marxis

tersebut sebingga sejalan dengan realias sosiologis bangsa Indonesia. Dalam

konteks inilah Tan Malaka kemudian mernpmimbangkan prntingnya

aga-ma

-kbususnya

klam-

sebagai satu aspek, prnting d"alam merumuskan

ba-nguTTan sistem politik dan kenegaraan Indonesia. Pemikiran

ini

tmrtama tertuangdalam Islam dalam Tinjauan Madilog.

Dalam konteks ini, ketinzbang mmjadikan aga?na sebagai ideologi kelas

yang ikut bertangungjautab terhadap munculnya praktek penindasan

-sebagaimara tampak dalam pemikiran Marxis

kksik-Tan

Malaka

juxru

mmekankan sisi penting agama dalam banguran politik stmtu nzrzsyarakat.

Mmurutnya, aga?na, teruama Iskm, harus dipandang dan ditempatkan

br-satrtA-satrla dengan id"eologi politik lain. Semangat dan niki-nilai

monoteis-me dan aspek moralitas keagamaan harus menjadi baban pertimbangan dalam struktur kebijakan negara.

Tan Malaka msnciasarkan pandangannya pad^z fuberapa argumen.

Per-tarna, agama merupakan potmsi dasar yang terdapat dalam realitas sosial bangw In"dnnesiz, se h inga menafikan keberadaanny a mznEakan kesia- siaan

hlaka. Agama tidak terbatas banya sebagai suprastrukturyangrnati, rcapi

sebagai potensi yang bid.up dan mampu memberi spiit. Ke&.m, agaffM me

ngandung unsur-rlnsur dinamis yang memungkinkan munculnya

kem.a-juan unt^zt manusia, baik untuk. membebaskan diri

dai

tirani penind^asan

?naupun mekbirknn pemikiran dan tingkah laku kreatrf, Oleb karenanya, pelembagaan unsLtr-rlnsur ini harus dijamin sebagai bagian

dai

tradisi

ke-manusiaan. Kaiga, dengan mmgandaikan kebebasan dalam memeluk dan

meyakini aga?na, cara pandang dan pemahaman keagamaan tumbub

se-jakn

dengan

nilai-niki

kemanusiaan, sebingga agama kemudian menjadi bagizn inherm-dan sumLrer inspirasi-bagi gerakan-gerakan yang

berori-sntasi pada nilai-nilai k emanusiaan unioersal.

Dengan demikian, pemikiran politik Tan Mdkka ini dapat dikategori-kan sebagai siyAsah 'Adilah (politikyangad.il), karera secara i.deologis tidzk

terdapat pertmtangan dengan prinsip-prinsip hukum kkm; keberadaan

syai-at Islam bahkan menjadi _faktor pendukung terbadzp realitas politik. Oleh

karma itu, dalam perjuangan mrnuju kemerdekaan, Tan Malaka lebib

mmgedepankan prinsip -pinsip maskb at d.engan mmgh indari

tindzkan+in-dakan anarkis.

Kbairil Azhar

Al-'AlAqah

bain

al-Din

wa

al-Daulah

bi

Indtnisiyyi:

TAn

MalAqA

wa

ArA'uhu

al-Siylsiyyah

Abstract: 7he relation betzueen state and religion is one of the disturbing

issues in Islamic politics.

In

the early period of klam, as

it

is zaell knozan, there existed what so-called "tlte state of Madinah,' zphich is often piezued as a model of Islamic politics, ultere state and religion is like tuo sides

of

tbe coin. In Madinan state religion was one of the dominantfactor, n,hich

not only legitimated the leadership of Mubammad but also became tbe

source of inspiration in dealinguith problems related to politics and state.

Wile,

on tbe other hand, state laas needed to guarantee tbe existence

of

religion.

The issue became eo)en nlore complicated after the rise of nation-state

in tbe Islamic \Vorld afier the end tX/estern Colonialism. Islamic rY/orld

at

that time zuas challenged to _formulate a political and state system

uncontradictory to Islamic principles and, at the same time, in accordance zoith modern Vestern political concept which has spread among the

Mu*

lim

community. Since then debates around tbe _{formulation of} "Islamic

state" hape became a dominant discourse. In Indonesian context, debate

betzaeen Mohammad Natsir and Soekarno on "Islarn and Nationalism"

is an important case

in point.

The debate reflects Indonesian Muslim struggle-tbrougb

dffirent

angles-to establish a political _rystem in

Indo-nesia.

120 Khaiil Azhar

7he present article is about the relation between religion and state as

it

is dkcussed by a prominentfigwre whose contributions to Indonesian politic

are out of question. He is Tan Malaka, ntho has been considered as a

radi-cal Marxist actipist. Tbrough his works, includingMadilog: Materialisme,

Dialektika, Logika; Islam dalam Tinjauan Madilog Dari Penjara ke

Penjara; Naar De Republiek Indonesie; Tan Malaka shorus his deep

appreciation to Marxism. Tbat is zahy,

in

these works, be pays a great

attention to liberation mopement andfreedomfor people botb _from

colo-nial domination and _{from feudalism} rooted in Indonesian culture.

Needless to say that, developingMarxist tbougbt, lry Tan Malaka takes

into account social and political aspects of Indonesia. He strives to modifii Marxism

in

sucb a ,way tbat

it

is

in

line zaitb tbe reality of Indonesian society. Tan Malaka, among other things, considers tbe importance of

re-ligion-in

tbis case Islam-as an important ingredient of political and

state system

in

Indonesia.

Tltk

is especially done

in

his Islam dalam

Tinjauan Madilog.

In

tbk

context, instead of viezuing religion as class ideology respon-sible

_for

tbe existence of oppressions-as thought lry classical

Marxism-Tan Malaka emphasizes the significance of religion witbin political

sys-tem in a society. In his viezu, religion, especially Islam, mwst be put on a

par raitb otber political ideologies. 7he spirit, monotbeistic aalues, and morality embodied

in

religion must be taken into account in state poli-cies.

Tan Malaka proposes some arguments to support his viezas. First, reli'

gion is already inberent in Indonesian socief,y, so that to negate

it

is use-less. Religion in that society is not a dead superstrLtctLffe, but a living and inspiring existence. Second, religion consists of dynamic aspects, which

enable buman beings to make positive changes, tofree themfrom tyranny or to produce creative thinking and actions. 7he institutionalization

of

those aspects must be viewed as part of buman acbiepements. Tltird, pro-viding that there is religious _freedom, religious understanding zuill groru togetber zaith bumanity, and therefore religion becomes inherent-and becomes source of

inspiration-in

mopements oriented toward the rea

lization of unioersal humanism.

Tan Malaka's thought, to conclude, can be categorized as siylsah 'Adilah

(a just politics)for

it

is not contradicted to any of klamic lazas; Islamic

teacbings even becomes suryortingfactor of tbe political reality.

It

is

be-cause of this that, in bis struggles _{for freedom,} Tan Malaka higblights the

principle "tbe best

_for

community" and at:oids anarclry.

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