BY:
SAEFUR ROCHMAT
DEPARTMENT OF HISTORY EDUCATION OF THE FACULTY OF SOCIAL SCIENCES,
YOGYAKARTA STATE UNIVERSITY
rochmat@yahoo.com
A.INTRODUCTION
B.RELIGIOUS AND SECULAR KNOWLEDGE
C.ISLAM AS THE NORM AND THE PARTICULARITY OF
INDONESIAN POLITICAL SYSTEM
D.CONCLUSION
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
1. SECULAR IDEOLOGY ---> SECULAR SYSTEM OF KNOWLEDGE
ISLAM ===== STATE
(NORM) (POLITIC =IDEOLOGY=POWER)
2. ISLAMIC IDEOLOGY --ISLAM = STATE
(POLITIC=POWER)
!---> RELIGIOUS SYSTEM OF KNOWLEDGE
3. FIQH PARADIGM
--ISLAM <===> STATE
(NORM)
(POLITIC)
----> MUTUAL LEGITIMACY
THE REPUBLIC OF INDONESIA IS ESTABLISHED BASED ON THE FIQH
PARADIGM
1. ISLAM n STATE as DIFFERENT ENTITIES, but both
should develop A MUTUAL LEGITIMACY.
2. Fiqh paradigm justifies the 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. The traditionalist Muslims failed to develop cooperation
with the secular nationalists because of different systems
of knowledge
3. Secularists supported the Soekarno and Soeharto regimes
because of ideological preference so undemocratic
regimes
II. WAHID TRIED TO HARMONIZE THE SECULAR SYSTEM OF
KNOWLEDGE AND THE RELIGIOUS SYSTEM OF KNOWLEDGE
FIQH PARADIGM = RELIGIOUS KNOWLEDGE
SPIRITUAL KNOWLEDGE
(HEART)
ITS SECULAR KNOWLEDGE HAS BEEN
OUT OF DATE SUCH AS THE FIQH ON THE SLAVERY
SECULAR KNOWLEDGE = MODERN SCIENCES
(RATIO)
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. Secularists supported the undemocratic regimes
of Soekarno and Soeharto because of ideological
preference
3. The Failure of Secular Paradigm in Muslim
countries; Indonesia, because of lack of political
participation
4. The Failure of Islamic liberal paradigm such as JIL
and JIMM
WAHID CRITICIZES IDEOLOGIES WHICH CONSIDER LIFE BASED ON THE FORMAL
TRUTH OF IDEOLOGIES SO THAT FULL OF CONFLICTS
: Life would be full of regulations and just based on mathematical calculation,
which would cause a deficit in the meaning of life.
WAHID INSISTS ON THE ROLE OF THE HEART WHICH WOULD CREATE
MEANINGFUL HUMAN BEINGS
: Heart ---> spirituality which take into consideration the principle of harmony
WAHID BELIEVES THAT LIFE IS NOT ONLY DIRECTED BY THE CERTAINTY OF
FORMAL IDEOLOGICAL TRUTHS;
LIFE SHOULD TAKE INTO CONSIDERATION THE FEELING OF UNCERTAINTY AND
OF EMPTINESS which would sharpen human beings’ sense of feeling. This would
direct people to THE CONSCIOUSNESS OF GOD, THE ONLY CERTAIN AND
ABSOLUTE
PERENNIAL PHILOSOPHY  RELIGION :
1. EXOTERIC : JUDAISM, CHRISTIANITY, ISLAM -------> DOCTRINES
Dialectical (law)-------(belief)-------(law+belief)
2. ESOTERIC : SPIRITUALITY ------------> SUFISM
SUFISM (INDIVIDUAL) <------> SOCIETY (SYARI’AH)
ACCEPTED SUFISM
FREEDOM OF BELIEF ============== RELIGIOUS NORMATIVE
HIS RATIONALITY IS TO MAKE BALANCE BETWEEN THE NORMATIVE
ASPECTS OF THE RELIGION AND THE FREEDOM OF THINKING IN
MATTERS OF SECULAR AFFAIRS.
LIFE IS A LONG JOURNEY TO FIND THE TRUTH
AS WELL AS TO IMPLEMENT IT INTO LIFE WITH PATIENCE
IN THE PURSUIT OF PROGRESS
(OPPOSE VIOLENCE)
TRUTH IN THE CONTEXT OF THE RELATIONSHIP,
:man informs and implements the truth in social life gradually
with patience by considering people’s limitations n their toleration
QUR’AN FORBIDS US TO CLAIM THE TRUTH JUST FOR OURSELVES
lakum diinukum waliyadiin
‘Really, you or us, who are on the true path or on the mistaken
direction, you are not responsible for our mistaken and also we are not
responsible for your mistaken. Because it is the God who will collect all
of us and then He will judge wisely what we have disputed. Really He is
the true judge and He is the most learned.’
TWO ASPECT OF RELIGIOUS TEACHING:
1. NAZHARY (THEORETICAL):  BELIEF –INDIVIDUAL (SUFISM)
2. ‘AMALY (PRACTICAL) :  SYARI’AH --SOCIALLY GROUNDED
III. POLITICAL APPROACH TO THE RELATIONSHIP BETWEEN ISLAM
AND THE REPUBLIC OF INDONESIA
RUKUN IMAN =============RUKUN ISLAM
RUKUN SOSIAL
(al-Baqarah 177)
ISLAM
--->
DEMOCRACY
<--- STATE
(QUASI-NORM)
SUBSTANTIVE SYARI’AH
= PUBLIC ROLE OF RELIGION
ISLAM -----> MUTUAL LEGITIMACY
<-----STATE
!
CIVIL SOCIETY
: ULAMA (=ISLAM) -----------> PRESIDENT
SOURCE OF HAPPINESS:
1. MATERIAL ACHIEVEMENT
2. SPIRITUAL ACHIEVEMENT
3. MATERIAL and SPIRITUAL ACHIEVEMENT
= STRUCTURAL
= CULTURAL
= SOCIO-CULTURAL
ISRA’ MI’RAJ = SPIRITUALITY (ISLAMIC VALUES) ---> SOCIAL LIFE
RAHMATAN LIL ‘ALAMIN: not introduce DOCTRINES but to solve HUMAN
PROBLEMS
-----> cooperation MUSLIMS with NON-MUSLIMS
SECULAR SCIENCES AS A TOOL FOR IMPLEMENTING RELIGIOUS TRUTH
: DEMOCRACY --------------------THE PRINCIPLES OF SYURO’
POLITICAL PARADIGM:
1. IDEALISTIC
= NORM/TRUTH/IDEOLOGIES
2. REALISTIC
= POWER (SURVIVAL OF THE FITTEST)
3. FIQH (SOCIO-CULTURAL) = DIALECTIC OF NORM and POWER
SUBJECT -------------------------> TRUTH
SUBJECTIVISM
OBJECTIVISM
SOCIO-CULTURAL APPROACH
: DIALECTIC OF INDIVIDUAL AND SOCIETY
TRUTH IS A SOCIO-CULTURAL PHENOMENON,
: truth is not independent but it has correlation with social and
religious order
TRUTH AS A NORM IS NOT ABSOLUTE AS IT IS CONTINGENT UPON THE
CONTEXTS
: PANCASILA STATE --------> SUBSTANTIVE SYARI’AH
TRUTH IS HIDDEN IN THE PARTICULARITY OF CULTURE.