Islam and Democracy in Indonesia : Tolerance without Liberalism

[Indos]

Islam and Democracy in Indonesia
Tolerance without Liberalism
Part of Cambridge Studies in Social Theory, Religion and Politics

• AUTHOR: Jeremy Menchik

• DATE PUBLISHED: January 2016

Indonesia's Islamic organizations sustain the country's thriving civil society, democracy, and reputation for tolerance amid diversity. Yet scholars poorly understand how these organizations envision the accommodation of religious difference. What does tolerance mean to the world's largest Islamic organizations? What are the implications for democracy in Indonesia and the broader Muslim world?

Jeremy Menchik argues that answering these questions requires decoupling tolerance from liberalism and investigating the historical and political conditions that engender democratic values. Drawing on archival documents, ethnographic observation, comparative political theory, and an original survey, Islam and Democracy in Indonesia demonstrates that Indonesia's Muslim leaders favor a democracy in which individual rights and group-differentiated rights converge within a system of legal pluralism, a vision at odds with American-style secular government but common in Africa, Asia and Eastern Europe.

• Challenges the assumption that liberal modes of tolerance are necessary for making democracy work
• Instead of asking whether Islam is compatible with democracy, it investigates the more important question: what kind of democracy do Muslims want?
• Draws on twenty-four months of field research in Indonesia, including archival research, ethnographic observation and an original survey

Reviews & endorsements
"The world's largest Muslim-majority country, Indonesia's success at transitioning to democracy has perplexed students of comparative Muslim politics - as has the tendency for Indonesian democracy to show a decidedly non-liberal attitude toward matters of religious pluralism. In this richly researched and elegantly argued book, Jeremy Menchik explains how both phenomena have been possible. In so doing, he also offers a study of great importance, not just to Indonesianists, but to scholars and readers interested in the prospects for democracy in the broader Muslim world."
Robert Hefner, Director of the Institute on Culture, Religion, and World Affairs, Boston University

"At a time when calls for tolerance usually impugn religion and imply the secular, political scientist Jeremy Menchik proposes an original vision of democracy that includes and is even grounded in religion - godly nationalism, he calls it. To make his case, he turns to Indonesia, the world's largest Islamic democracy, where he conducted tireless research that he presents here with assertive vivacity and intellectual versatility. Ranging across political theory, sociology, religious studies, and political science, the product is a major contribution to scholarship on religion and politics."
Daniel Philpott, Director, Center for Civil and Human Rights, University of Notre Dame, Indiana

"Jeremy Menchik's thought-provoking and carefully crafted study examines the complex and politically productive role of Islamic organizations in the world's largest Muslim-majority democracy. He challenges the notion that liberal modes of tolerance are a sine qua non of democratization. This book opens new possibilities for the study of religion, governance, politics, and power in a world than can be neither dominated nor defined by Euro-American history and experience."
Elizabeth Shakman Hurd, Northwestern University, Illinois

"Brilliant! This is by far the best book on the complex relationships between the state and the three major Islamic civil-society organizations in Indonesia. It is a conceptual and empirical tour de force, integrating political science, anthropology and history."
Alfred Stepan, Wallace Sayre Professor of Political Science, Columbia University, New York

Islam and Democracy in Indonesia | South East Asian Government Politics and Policy | Cambridge University Press

 

[Indos]

"Muhammadiyah" has become the book cover, apart of Nahdatul Ulama which is also very moderate and tolerance, let me introduce you Muhammadiyah organization. Maybe non Indonesian people will be surprise that this organization has Wahhabi theology on it, beside its modern thinking concept. Actually Wahhabism is one of the core teaching of Muhammadiyah, so it has been there since its emergence, because of that Wiki explanation has some mistake on that (since Wiki said that Wahhabism come later).

Muhammadiyah is also quite related with our democracy since its leader at that time, Amien Rais, is seen as the reformation leader. Indonesia reformation movement (1997-1998) is actually generated by campuses, the first big student protest against Soeharto was started at Gajah Mada University, Yogyakarta, the campus where Amien Rais become lecturer there, teaching political study.

The mass student protest then follows by other big campuses like University of Indonesia and others, in which at that time every time Amien Rais came to campuses, huge students gather to watched his speech, and always follow with more student protest against Soeharto, demanding democracy and Soeharto resigning.

Amien Rais become MPR Chairman after reformation ( the highest institution in Indonesia who can change constitution) and become the prominent political leader at that time and changes some Indonesia's constitution, which is inside UUD 1945.

----------------------------------------------------------------------------------------------------------------


Muhammadiyah (Arabic: محمدية, followers of Muhammad. full name: Persyarikatan Muhammadiyah) is an Islamic organization inIndonesia. The organization was founded in 1912 by Ahmad Dahlan in the city of Yogyakarta as a reformist socioreligious movement, advocating ijtihad - individual interpretation of Qur'an and sunnah, as opposed to taqlid - the acceptance of the traditional interpretations propounded by the ulama.[1] In recent years Muhammadiyah has been influenced by Wahhabism.[2]

At the moment, Muhammadiyah is the second largest Islamic organization in Indonesia with 29 million members.[1] Although Muhammadiyah leaders and members are often actively involved in shaping the politics in Indonesia, Muhammadiyah is not a political party. It has devoted itself to social and educational activities.

History
On November 18, 1912, Ahmad Dahlan— a court official of the kraton of Yogyakarta[3] and an educated Muslim scholar from Mecca—established Muhammadiyah in Yogyakarta. There were a number of motives behind the establishment of this movement. Among the important ones are the backwardness of Muslim society and the penetration of Christianity. Ahmad Dahlan, much influenced byEgyptian reformist Muhammad 'Abduh, considered modernization and purification of religion from syncretic practices were very vital in reforming this religion. Therefore, since its beginning Muhammadiyah has been very concerned with maintaining tawhid, and refining monotheism in society.

From 1913 to 1918, Muhammadiyah established five Islamic Schools. In 1919 an Islamic high school, Hooge School Muhammadiyah was established.[4] In establishing schools, Muhammadiyah received significant help from the Boedi Oetomo, an important nationalist movement in Indonesia in the first half of the twentieth century, such as in the form of providing teachers.[5] Muhammadiyah has generally avoided politics. Unlike its traditionalist counterpart, the Nahdatul Ulama, it never formed a political party. Since its establishment, it has devoted itself to educational and social activities.

In 1925, two years after the death of Dahlan, Muhammadiyah only has 4,000 members, even has built 55 schools and two clinics in Surabaya and Yogyakarta.[6] After Abdul Karim Amrullah introduced the organisation to Minangkabau dynamic Moslem community, Muhammadiyah developed rapidly. In 1938, organisation claimed has 250,000 members, managed the 834 moques, 31 libraries, 1,774 schools, and 7,630 ulema. The Minangkabau Merchants spread organization to the entire of Indonesia.[7]

During the 1965-66 political turbulence and violence, Muhammadiyah declared the extermination of the "Gestapu/PKI" (the 30 September Movement and the Indonesian Communist Party) constituted Holy War, a view endorsed by other Islamic groups.[8] (see also: Indonesian killings of 1965-66). During the 1998 "Indonesian reformation", some parts of Muhammadiyah urged the leadership to form a party. Therefore, they - including Muhammadiyah chairman, Amien Rais, founded the National Mandate Party. Although gaining large support from Muhammadiyah members, this party has no official relationship with Muhammadiyah. The leader of Muhammadiyah says the members of his organisation are free to align themselves with political parties of their choosing provided such parties have shared values with Muhammadiyah.[9]

Today, with 29 million members Muhammadiyah is the second largest Muslim organization in Indonesia, after Nahdlatul Ulam

Muhammadiyah - Wikipedia, the free encyclopedia

 

[Nike]

Islam as politic has backstabbing the Republic with DI/TII rebellion. End case

 

[pr1v4t33r]

Looking at the other side, Islam was also successfully used by the old order regime to ward and block communist ideology, political movement and rebellion in Indonesia. With more than 85% or aroud 220 million moslem population, Indonesia is bound to be tied by islamic movement and political agenda.

 

[Indos]

Islam as politic has backstabbing the Republic with DI/TII rebellion. End case

Lol

DI/TII is a rebellion which cannot be associated with Islamist political power in Indonesia.

Even Soeharto has become another Islamist after he sides with BJ Habibie during 1990's. BJ Habibie is a prominent Islamist leader and has become the most important person after Soeharto who has developed our strategic industries into this level (PT Dirgantara, PT LEN, others).

Thats why Golkar which was under Habibie during that time sides with Islamist party in 1999 election to form political block called Poros Tengah against secular party block (lead by PDI-P). The group (Poros Tengah) then lead the nation right after reformation, Poros Tengah decision maker itself is Amien Rais who has been regarded as the leader of Islamist movement in Indonesia during that period by his fellow Islamist.

 

[pr1v4t33r]

Lo. DI/TII is a rebellion which cannot be associated with Islamist political power in Indonesia.

Indeed. In her early days, the young republic was shaken by many unrest and rebellion because of economic & political dissatisfaction. Islam was merely a vehicle in this political power game.

 

[Indos]

Indeed. In her early days, the young republic was shaken by many unrest and rebellion because of economic & political dissatisfaction. Islam was merely a vehicle in this political power game.

Something that I think can be a good example that other Muslim majority country can learn from Indonesia is that political fight between Islamist and Nationalist secular parties are not that strong, each of them can work together if Nation needs unity among them. There are tolerance going on in our politics between two sides.

 

[Neutron]

I am muslim and I can tell you what kind of democracy I want.

As the author and many writers around the world want to investigate two basic questions
1. Is the Islam compatible with democracy ?
2. What kind of democracy muslim want?

Basically both questions are misleading. Right direction of research in MHO is
1. Is democracy compatible with Islam?

Short and precise answer is yes. Islam advocates ijma as source of legislation when clear instructions are not available in primary sources Quran and Sunnah on modern issues.
Democracy is the manifestation of concept of Ijma and is purely islamic.
Within the parameters of democracy as in western countries , muslim can freely practice thier religion and can co exist with different civilizations.

Now coming over to second question what kind of democracy muslim want? This question is misleading as well. I am muslim and I can tell you what kind of democracy I want. It doesn't mean that muslim all over the world demand same kind of democracy in thier respective countries. Similarly an author, writer or researcher can tell you what kind of democracy he /she want in the muslim world. One person can't represent views of whole nation or community with different educational and geographical backgrounds.



@Indos

 

[pr1v4t33r]

Something that I think can be a good example that other Muslim majority country can learn from Indonesia is that political fight between Islamist and Nationalist secular parties are not that strong, each of them can work together if Nation needs unity among them. There are tolerance going on in our politics between two sides.

Because in Indonesia, most Islamist are also Nationalist and most Nationalist are also islamist. Moderate islamic value has become glue and catalyst for the national unity and provide unique color and identity as Indonesian. Just take a look at NU and Muhammadiah as example.

 

[Indos]

I am muslim and I can tell you what kind of democracy I want.

As the author and many writers around the world want to investigate two basic questions
1. Is the Islam compatible with democracy ?
2. What kind of democracy muslim want?

Basically both questions are misleading. Right direction of research in MHO is
1. Is democracy compatible with Islam?

Short and precise answer is yes. Islam advocates ijma as source of legislation when clear instructions are not available in primary sources Quran and Sunnah on modern issues.
Democracy is the manifestation of concept of Ijma and is purely islamic.
Within the parameters of democracy as in western countries , muslim can freely practice thier religion and can co exist with different civilizations.

Now coming over to second question what kind of democracy muslim want? This question is misleading as well. I am muslim and I can tell you what kind of democracy I want. It doesn't mean that muslim all over the world demand same kind of democracy in thier respective countries. Similarly an author, writer or researcher can tell you what kind of democracy he /she want in the muslim world. One person can't represent views of whole nation or community with different educational and geographical backgrounds.



@Indos

Yup, bro...Not only Westeners who has lack of Islam knowledge, even within Muslim itself there are some who rejected Western style of democracy since they want to see Islamic style of democracy conducted by the first 4 Caliphate.

Something they dont know is that the democracy system conducted by those Caliphates are so traditional without trying to develop any democracy institutions to strengthen the system, thus make the system at that time so fragile that in the end helped to create war between Earliest Muslims (Ali vs Aishah, Ali vs Muawiyah). Maybe they see any action to establish strong democratic institution as bidah.....It is a big mistake that in the end give open door for Kingdom idea to come, which ended democracy system in the earliest Muslim society (with the emergence of Muawiyah kingdom, and after that Abassiyah).

Despite that this writer has a good insight about the force behind Indonesian democracy which is actually not liberalism. Islam itself is very tolerant inside.

Westener and also Muslim Terrorist need to learn Madinah Constitution which was made by prophet Mohammad.


Constitution of Medina
From Wikipedia, the free encyclopedia

The Charter of Medina (Arabic: صحيفة المدينة‎, Ṣaḥīfat al-Madīnah; or: ميثاق المدينة, Mīthāq al-Madīnah), also known as the Constitution of Medina (دستور المدينة, Dastūr al-Madīnah), was drafted by the Islamic prophet Muhammad shortly after his arrival at Medina (then known as Yathrib) in 622 CE[1] (or 1 AH), following the Hijra from Mecca. This was the first constitution of democracy in the history of constitutional rule.[2][3][4]

The preamble declares the document to be "a book [kitab] of the prophet Muhammad to operate between the believers [mu'minin] and Muslims from the Quraysh tribe and fromYathrib and those who may be under them and wage war in their company" declaring them to constitute "one nation [ummah wāḥidah] separate from all peoples".

The constitution established the collective responsibility of nine constituent tribes for their members actions, specifically emphasising blood money and ransom payment. The first constituent group mentioned are the Qurayshi migrants, and then eight other tribes. Eight Jewish groups are recognized as part of the Yathrib community, and their religious separation from Muslims is established. The Jewish Banu Ash shutbah tribe are inserted as one of the Jewish groups, rather than with the nine tribes mentioned earlier in the document. The constitution also established Muhammad as the mediating authority between groups and forbids the waging of war without his authorization.

The constitution formed the basis of a multi-religious Islamic state in Medina.[5][6][7][8]

The constitution was created to end the bitter intertribal fighting between the rival clans of Banu Aws and Banu Khazraj in Medina,[8] and to maintain peace and cooperation among all Medinan groups. Establishing the role of Muhammad as the mediating authority between these two groups and all others in Medina was central to the ending of Medinan internal violence and was an essential feature of the constitution.

The document ensured freedom of religious beliefs and practices for all citizens who "follow the believers". It assured that representatives of all parties, Muslim or non-Muslim, should be present when consultation occurs or in cases of negotiation with foreign states. It declared "a woman will only be given protection with the consent of her family", and imposed a tax system for supporting the community in times of conflict. It declared the role of Medina as a ḥaram (حرم, "sacred place"), where no blood of the peoples included in the pact can be spilled.

The division of the constitution into numbered articles is not in the original, and therefore numbering of clauses differs in different sources. There is general agreement on the authenticity of this document.[9][10]

Constitution of Medina - Wikipedia, the free encyclopedia

 

[Nike]

Lol

DI/TII is a rebellion which cannot be associated with Islamist political power in Indonesia.

Even Soeharto has become another Islamist after he sides with BJ Habibie during 1990's. BJ Habibie is a prominent Islamist leader and has become the most important person after Soeharto who has developed our strategic industries into this level (PT Dirgantara, PT LEN, others).

Thats why Golkar which was under Habibie during that time sides with Islamist party in 1999 election to form political block called Poros Tengah against secular party block (lead by PDI-P). The group (Poros Tengah) then lead the nation right after reformation, Poros Tengah decision maker itself is Amien Rais who has been regarded as the leader of Islamist movement in Indonesia during that period by his fellow Islamist.

Who said DI/TII cannot be associated with Islamist and political power in Indonesia? DI/TII is one face of Islamist value as Politics movement, and those kind of value can't be cast aside just because they had no relationship with popular movement and moderate power such as NU and Muhammadiyah. Because of that prospects, the Government always wary about Islamist movement as politic because the danger they posed toward Pancasila and UUD 1945.

Because in Indonesia, most Islamist are also Nationalist and most Nationalist are also islamist. Moderate islamic value has become glue and catalyst for the national unity and provide unique color and identity as Indonesian. Just take a look at NU and Muhammadiah as example.

You can't made a conclusion like that, not every Muslim in Indonesia embrace Nationalist value same like not every Christian embrace Nationalist value. I am much prefer to said, the preference in politics association one must looking at individual level, not on the religion he/she embraced on. With that kind of thinking, one can find why some people can become an extremist and the other can become a moderate person.

 

[Indos]

Who said DI/TII cannot be associated with Islamist and political power in Indonesia? DI/TII is one face of Islamist value as Politics movement, and those kind of value can't be cast aside just because they had no relationship with popular movement and moderate power such as NU and Muhammadiyah. Because of that prospects, the Government always wary about Islamist movement as politic because the danger they posed toward Pancasila and UUD 1945.

.

DI/TII cannot be associated with our "legal" Islamist political power since DI/TII wants to fight Pancasila and UUD 45. It is funny though to understand DI/TII idea or in this present context like Jamaah Islamiyah idea since Pancasila is not against Islam at all, it is like the essence of Islam.

To understand people with DI/TII mindset we need to understand that some people dont have good critical thinking and cannot see the essence of some thing into that deep. It is similar like Hizbut Tahir movement who see democracy as not Islamic. Even though the principle of Syura in Quran is actually the basis of democracy.

DI/TII is part of Islamist whose goal and method is against our Islamist leaders consensus. They only have Kartosuwiryo as one of Islamist leaders in Indonesia during that time, but the rest of DI/TII are just ordinary people who become paramilitary. All most all Islamist leaders during 1945-1965 are inside Masyumi party and NU party and fight their agenda inside the republic. Even when Soekarno eliminated Masyumi party, the Islamist movement was not rebelling.

Since the formation of Serikat Islam, Independence war, and then the fight against Communism, and then Reformation and Democracy, Islamist movement are always a part of party who save the Republic.

Sarekat Islam - Wikipedia, the free encyclopedia

Sarekat Islam, formerly Islamists Trade Union (Indonesian: Sarekat Dagang Islam), was a cooperative of Javanese batik traders in the Dutch East Indies and a predecessor of independent Indonesia. The group was founded by Haji Samanhudi, a dealer of batik, in 1905 inSurakarta[1] or 1912.[2] Sarekat Dagang Islam, or Union of Islamic Traders, had as its goal the empowerment of local merchants, especially in the batik industry. The establishment of the organization was inspired by the Jamiat Kheir organization.

As Sarekat Dagang Islam grew, it was reorganized under the name Sarekat Islam. Sarekat Islam's general office was in Surabaya. Early prominent figures of Sarekat Islam included H.O.S. Cokroaminoto[2] and Haji Agus Salim. H.O.S. Cokroaminoto had three famous students, who went on to play a dominant role in Indonesian politics: Soekarno the nationalist, Semaun the socialist and IslamistKartosuwirjo. Haji Agus Salim joined Sarekat Islam in 1915 and promoted Islamic modernism. Some of Salim's students such as Kasman Singodimedjo, Mohammad Roem and Mohammad Natsir later became prominent Islamic and Nationalist leaders.

 

[pr1v4t33r]

You can't made a conclusion like that, not every Muslim in Indonesia embrace Nationalist value same like not every Christian embrace Nationalist value. I am much prefer to said, the preference in politics association one must looking at individual level, not on the religion he/she embraced on. With that kind of thinking, one can find why some people can become an extremist and the other can become a moderate person.

Off course we can't say everyone hold nationalist value in Indonesia, that's futile. We all know that this country have already faced again and again challange of rebellion and separatist movement both in the past and present.

But we can't put the burden of anti-nationalist perspective on the "Islamist", that's quite unfair and absurd. Off course it's all come back to how we define "islamist" as political and social movement. In a country with 220 million moslem, we can't carelessly stamp one radical group as "islamist". What's that mean exactly?

I think it's fair to say that moderate voice of Islam has become part of Indonesia' strength and source of unity both in the past and present, and i hope in the future too. Even become one of Indonesia' source of pride in the global stage and has become an example for islamic comunity all around the world today.

 

[Nike]

DI/TII cannot be associated with our "legal" Islamist political power since DI/TII wants to fight Pancasila and UUD 45. It is funny though to understand DI/TII or any terrorist idea since Pancasila is not against Islam at all, it is like the essence of Islam.

To understand people with DI/TII mindset we need to understand that some people dont have good critical thinking and cannot see the essence of some thing into that deep. It is similar like Hizbut Tahir movement who see democracy as not Islamic. Even though the principle of Syura in Quran is actually the basis of democracy.

DI/TII is part of Islamist whose goal and method is against our Islamist leaders consensus. They only have Kartosuwiryo as one of Islamist leaders in Indonesia during that time, but the rest of DI/TII are just ordinary people who become paramilitary. All most all Islamist leaders during 1945-1965 are inside Masyumi party and NU party and fight their agenda inside the republic. Even when Soekarno eliminated Masyumi party, the Islamist movement was not rebelling.

Since the formation of Serikat Islam, Independence war, and then the fight against Communism, and then Reformation and Democracy, Islamist movement are always a part of party who save the Republic.

Sarekat Islam - Wikipedia, the free encyclopedia

Sarekat Islam, formerly Islamists Trade Union (Indonesian: Sarekat Dagang Islam), was a cooperative of Javanese batik traders in the Dutch East Indies and a predecessor of independent Indonesia. The group was founded by Haji Samanhudi, a dealer of batik, in 1905 inSurakarta[1] or 1912.[2] Sarekat Dagang Islam, or Union of Islamic Traders, had as its goal the empowerment of local merchants, especially in the batik industry. The establishment of the organization was inspired by the Jamiat Kheir organization.

As Sarekat Dagang Islam grew, it was reorganized under the name Sarekat Islam. Sarekat Islam's general office was in Surabaya. Early prominent figures of Sarekat Islam included H.O.S. Cokroaminoto[2] and Haji Agus Salim. H.O.S. Cokroaminoto had three famous students, who went on to play a dominant role in Indonesian politics: Soekarno the nationalist, Semaun the socialist and IslamistKartosuwirjo. Haji Agus Salim joined Sarekat Islam in 1915 and promoted Islamic modernism. Some of Salim's students such as Kasman Singodimedjo, Mohammad Roem and Mohammad Natsir later became prominent Islamic and Nationalist leaders.

Off course we can't say everyone hold nationalist value in Indonesia, that's futile. We all know that this country have already faced again and again challange of rebellion and separatist movement both in the past and present.

But we can't put the burden of anti-nationalist perspective on the "Islamist", that's quite unfair and absurd. Off course it's all come back to how we define "islamist" as political and social movement. In a country with 220 million moslem, we can't carelessly stamp one radical group as "islamist". What's that mean exactly?

I think it's fair to say that moderate voice of Islam has become part of Indonesia' strength and source of unity both in the past and present, and i hope in the future too. Even become one of Indonesia' source of pride in the global stage and has become an example for islamic comunity all around the world today.

the title in this thread is misleading at best, without the progressive thinking of liberalism thought no one will have a perception as same as yours. The Indonesian founding father had been educated by the western thought of school who give them the feels and first hand experience about liberalism and plurality and people like Soekarno and Hatta giving more thought on the value liberalism and give the birth about Bhineka Tunggal Ika as our motto to match the ones the United States had "Pluribus et Unum".

 

[pr1v4t33r]

the title in this thread is misleading at best, without the progressive thinking of liberalism thought no one will have a perception as same as yours. The Indonesian founding father had been educated by the western thought of school who give them the feels and first hand experience about liberalism and plurality and people like Soekarno and Hatta giving more thought on the value liberalism and give the birth about Bhineka Tunggal Ika as our motto to match the ones the United States had "Pluribus et Unum".

Ahh, so that's your concern. If you explained it better in your first post instead of posting abrupt and baffling comment like below, i think i can relate to your view. I didn't give much thought on the title before.

Islam as politic has backstabbing the Republic with DI/TII rebellion. End case