By:
SAEFUR ROCHMAT
rochmat@yahoo.com
Ph. D Student at Victoria University
Lecturer at the Department of History Education
Of the Faculty of Social Sciences
Of Yogyakarta State University (UNY)
Indonesia
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
Example: Fiqh Paradigm
THE REPUBLIC OF INDONESIA IS ESTABLISHED
BASED ON THE FIQH PARADIGM
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 undemocratic
regimes
1.
FIQH PARADIGM:
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
b. State should not contradict to Islam
1.
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
4. The Failure of other paradigms to counter Islamic
fundamentalism radicalism such as JIL and JIMM
POLITICAL APPROACH TO THE RELATIONSHIP BETWEEN
ISLAM AND THE REPUBLIC OF INDONESIA
RUKUN IMAN =============RUKUN ISLAM
RUKUN SOSIAL
DEMOCRACY
-- STATE
(QUASI-NORM)
SUBSTANTIVE SYARI’AH
= PUBLIC ROLE OF RELIGION
ISLAM -- MUTUAL LEGITIMACY --STATE
!
CIVIL SOCIETY
: ULAMA (=ISLAM) --------------- PRESIDENT
ISLAM --
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
Socio-cultural : dialectic between individual and society
Individual expression is through PUBLIC DISCOURSE
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,
He tried to unify Muslims into one front in the effort
of controlling the regime.
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
= to practice democracy is to practice a religious teaching
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.
8. Muslims practices Islam in community
under the guidance of clerics.