Islam and democracy: in search of a viable synthesis
INDONESIAN JOURNAL FOR ISLAMIC STUDIES
Volume 2, Number 4, 1995
•
ISLAM AND DEMOCRACY:
IN SEARCH OF A VIABLE SYNTHESIS
Bahtiar Effendy
MODERNITY AND THE CHALLENGE OF PLURALISM:
SOME INDONESIAN LESSONS
Robert W. Hefner
ISLAMIC POLITICAL THOUGHT AND CULTURAL REVIVAL
IN MODERN INDONESIA
M. Din Syamsuddin
WESTERN STUDIES OF SOUTHEAST ASIAN ISLAM:
PROBLEM OF THEORY AND PRACTICE
John R. Bowen
ISSN 0215·0492
ｓｔｉｊｄｬｾ＠
ｉｓｌａｾｋ＠
Indonesian Journal for Islamic Studies
Volume 2, Number 3, 1995
EDITORlAL. BOARD:
Harun Nasution
Mastubu
M. Quraisb Sbibab
A. Aziz Dab/an
M. Satria Effendi
Nabilah Lubis
M. Yunan Yusuf
Komaruddin Hidayat
M. Din Syamsuddin
Muslim Nasution
Wabib Mu'thi
EDITOR·IN· CHIEF:
.4zyumardi Azra
EDITORS:
Saiful Muzani
Hendro Prasetyo
johan H. Meuleman
Nurul Fajri
BadriYatim
ａｓｉｔＮｾ＠
TO THE EDITOR:
AriefSubban
HeniNuroni
ENGLISH LANGUAGE ADVISOR:
judith M. Detlt
ARABIC LANGlAGE ADVISOR:
Ftwd /11. fachrudditl
COVER DESIGNER:
S. Prinka
STUDl.\ ISLAMIKA (ISSN 0215·0492) is a journal published quancrly by the Jnstitut Agama Islam
Negeri (WN, The State Institute for Islamic Studies) Syarif Hitlayatullah, Jakarta. (STI DEPPEN
No. 129;SI(/Dl1}ENiPPG/STii1976) and sponsored by the Department of Religious Affairs of the
Republic oflndonesia. It specializes in Indonesian Islamic studies, and is intended to communi·
cate original researches and current issues on the subject. This journal ·warmly welcomes
contribmions from scholars of related disciplines.
All articles published do not neccssatily represent the viev.'S of the journal, or other institutions to
·which it is affiliated. They are solely the views the authors.
Bahtiar Effendy
Islam and Democracy:
In Search of a Viable Synthesis
Abstraksi: Teiah banyak studi dilakukan sehubungan dengan demokra-
si di dunia ini. Namun demikian masih sangat sedikit yang rnemberikan
perhatian pada perkernbangan dernokrasi di dunia Islam. Ini bersumber
dari persepsi bahwa negara-negara Islam pada umumnya tidak memiliki banyak pengalaman demokrasi dan secara umum punya prospek yang
kecil bagi transisi ke semi-demokrasi sekalipun. Mempelajari negeri-negeri
Muslim dalam rangka mencari pengalaman demokratisasi, dengan
demikian, dianggap hanya sebagai upaya yang sia-sia.
Persepsi banyak pengamat politik seperti itu tentu saja menantang
para perninat studi ten tang Islam politik: apakah betul bahwa islam tid.ak
sejalan (compatible} dengan demokrasi?
Demokrasi sebenarnya merupakan konsep yang difahami dan dipraktikkan secara heterogen. Namun demikian ada unsur-unsur dasar atau
"family resemblence "dari demokrasi: adanya proses rekrutmen elite secara bebas dan /e-wat kompetisi terbuka, dan adanya hak untuk mernilih
atas dasar hak pilih universal. Apakah dua elemen ini tidak bisa diterima dan dipraktikkan di negara-negara Islam?
Masalah tersebut sangat tergantungpada bagaimana Islam dipahami.
Selama ini pengamat politik cenderung mendefinisikan Islam sebagai
agama monolitik. Huntington dan Fukuyama misalnya, memandang
bahwa Islam pada dasamya tidak sejal.an dengan demokrasi. Islam dipandang menytmpan benih yang mengancam praktik-praktik liberal.
Pand.angan semacam itu biasanya didasarkan atas referensi terbatas
pad.a Islam radikal atau militan, terutama yang berkembang di Timur
Tengah. Islam bukanlah agama monolitik. Di samping itu kegagalan
mereka menangkap Islam yang plural itu berakar dari "bias sekular"
mereka dalam memahami Islam. Mereka tidak mudah menerima arguI
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Studia Isl..milttt, Vol. 2, No.4, 1995
!siAm tmJ Democrar:y
''' c
5
on fuetan
. democracy ' lS
. cIear Iy a contrad.JCtion
· m
· terms. 1L lS
·
unclear whether 'Islamic democraq'' is.·
Samuel P. Huntington 1
"The most important of these premises is what one can term the monolithic perception of Jslam and, therefore of the Muslim World. This assumption , whether it underlies a basically hostile or a basically sympathetic analyｳ ｩＮｾ＠ of the current ferment in ma ny partS of the Muslim world, tends to downgrade and underplay (if not totally deny) the divergence in the social, economic and political contexts among the various regions and count ries which
constitute the world of Islam. •
Mohammed Ayoob 2
Introduction
As many have suggested, the last quarter of the twentieth century
has perhaps become "the greatest period of democratic ferment in
the history of modern civilization.".> Such a statement is based not on
a provocative argument that "liberal democracy may constitute the
'end point of mankind's ideological evolution' and the 'final form of
human government,' and as such constitute rhe 'end of history,"' 4
but more on the fact that more countries have become democratic in
the last two decades. It is noted that between 1974 and 1992, beginning with the transitions of regimes from authoritarian rule to democracy in Southern Europe, Latin America, Eastern Europe (including Russia), and a handful of African countries, that "at least 30
countries made the transition to democracy." This figure doubles the
number of democratic regimes in the world:'
In line with this emerging phenomenon of a "democratic momem,"
democracy has become something like a snowball, and in the past
ten years we have seen an outpouring of intellectual interest and a
"flood of writing" on democratization. 6 Thousands of pages have been
written on the subject. This includes the four series on transitions to
democracy edited by Guillermo O'Donnell, Philippe Schmitter, and
Laurence Whitehead, Transitions from Authoritarian Rule (1986-1987);
the four volume series on democracy in the developing countries put
together by Larry Diamond, Juan Linz, and Seymour Martin Lipset,
Democracy in Dev-eloping Countries (1988-1991); Giuseppe DiPalma's
To Craft Democracies: An Essay on Democratic Transitions (1990); the
two volumes collected by Abraham Lowenthal, Exporting Democracy
Stu
Volume 2, Number 4, 1995
•
ISLAM AND DEMOCRACY:
IN SEARCH OF A VIABLE SYNTHESIS
Bahtiar Effendy
MODERNITY AND THE CHALLENGE OF PLURALISM:
SOME INDONESIAN LESSONS
Robert W. Hefner
ISLAMIC POLITICAL THOUGHT AND CULTURAL REVIVAL
IN MODERN INDONESIA
M. Din Syamsuddin
WESTERN STUDIES OF SOUTHEAST ASIAN ISLAM:
PROBLEM OF THEORY AND PRACTICE
John R. Bowen
ISSN 0215·0492
ｓｔｉｊｄｬｾ＠
ｉｓｌａｾｋ＠
Indonesian Journal for Islamic Studies
Volume 2, Number 3, 1995
EDITORlAL. BOARD:
Harun Nasution
Mastubu
M. Quraisb Sbibab
A. Aziz Dab/an
M. Satria Effendi
Nabilah Lubis
M. Yunan Yusuf
Komaruddin Hidayat
M. Din Syamsuddin
Muslim Nasution
Wabib Mu'thi
EDITOR·IN· CHIEF:
.4zyumardi Azra
EDITORS:
Saiful Muzani
Hendro Prasetyo
johan H. Meuleman
Nurul Fajri
BadriYatim
ａｓｉｔＮｾ＠
TO THE EDITOR:
AriefSubban
HeniNuroni
ENGLISH LANGUAGE ADVISOR:
judith M. Detlt
ARABIC LANGlAGE ADVISOR:
Ftwd /11. fachrudditl
COVER DESIGNER:
S. Prinka
STUDl.\ ISLAMIKA (ISSN 0215·0492) is a journal published quancrly by the Jnstitut Agama Islam
Negeri (WN, The State Institute for Islamic Studies) Syarif Hitlayatullah, Jakarta. (STI DEPPEN
No. 129;SI(/Dl1}ENiPPG/STii1976) and sponsored by the Department of Religious Affairs of the
Republic oflndonesia. It specializes in Indonesian Islamic studies, and is intended to communi·
cate original researches and current issues on the subject. This journal ·warmly welcomes
contribmions from scholars of related disciplines.
All articles published do not neccssatily represent the viev.'S of the journal, or other institutions to
·which it is affiliated. They are solely the views the authors.
Bahtiar Effendy
Islam and Democracy:
In Search of a Viable Synthesis
Abstraksi: Teiah banyak studi dilakukan sehubungan dengan demokra-
si di dunia ini. Namun demikian masih sangat sedikit yang rnemberikan
perhatian pada perkernbangan dernokrasi di dunia Islam. Ini bersumber
dari persepsi bahwa negara-negara Islam pada umumnya tidak memiliki banyak pengalaman demokrasi dan secara umum punya prospek yang
kecil bagi transisi ke semi-demokrasi sekalipun. Mempelajari negeri-negeri
Muslim dalam rangka mencari pengalaman demokratisasi, dengan
demikian, dianggap hanya sebagai upaya yang sia-sia.
Persepsi banyak pengamat politik seperti itu tentu saja menantang
para perninat studi ten tang Islam politik: apakah betul bahwa islam tid.ak
sejalan (compatible} dengan demokrasi?
Demokrasi sebenarnya merupakan konsep yang difahami dan dipraktikkan secara heterogen. Namun demikian ada unsur-unsur dasar atau
"family resemblence "dari demokrasi: adanya proses rekrutmen elite secara bebas dan /e-wat kompetisi terbuka, dan adanya hak untuk mernilih
atas dasar hak pilih universal. Apakah dua elemen ini tidak bisa diterima dan dipraktikkan di negara-negara Islam?
Masalah tersebut sangat tergantungpada bagaimana Islam dipahami.
Selama ini pengamat politik cenderung mendefinisikan Islam sebagai
agama monolitik. Huntington dan Fukuyama misalnya, memandang
bahwa Islam pada dasamya tidak sejal.an dengan demokrasi. Islam dipandang menytmpan benih yang mengancam praktik-praktik liberal.
Pand.angan semacam itu biasanya didasarkan atas referensi terbatas
pad.a Islam radikal atau militan, terutama yang berkembang di Timur
Tengah. Islam bukanlah agama monolitik. Di samping itu kegagalan
mereka menangkap Islam yang plural itu berakar dari "bias sekular"
mereka dalam memahami Islam. Mereka tidak mudah menerima arguI
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Studia Isl..milttt, Vol. 2, No.4, 1995
!siAm tmJ Democrar:y
''' c
5
on fuetan
. democracy ' lS
. cIear Iy a contrad.JCtion
· m
· terms. 1L lS
·
unclear whether 'Islamic democraq'' is.·
Samuel P. Huntington 1
"The most important of these premises is what one can term the monolithic perception of Jslam and, therefore of the Muslim World. This assumption , whether it underlies a basically hostile or a basically sympathetic analyｳ ｩＮｾ＠ of the current ferment in ma ny partS of the Muslim world, tends to downgrade and underplay (if not totally deny) the divergence in the social, economic and political contexts among the various regions and count ries which
constitute the world of Islam. •
Mohammed Ayoob 2
Introduction
As many have suggested, the last quarter of the twentieth century
has perhaps become "the greatest period of democratic ferment in
the history of modern civilization.".> Such a statement is based not on
a provocative argument that "liberal democracy may constitute the
'end point of mankind's ideological evolution' and the 'final form of
human government,' and as such constitute rhe 'end of history,"' 4
but more on the fact that more countries have become democratic in
the last two decades. It is noted that between 1974 and 1992, beginning with the transitions of regimes from authoritarian rule to democracy in Southern Europe, Latin America, Eastern Europe (including Russia), and a handful of African countries, that "at least 30
countries made the transition to democracy." This figure doubles the
number of democratic regimes in the world:'
In line with this emerging phenomenon of a "democratic momem,"
democracy has become something like a snowball, and in the past
ten years we have seen an outpouring of intellectual interest and a
"flood of writing" on democratization. 6 Thousands of pages have been
written on the subject. This includes the four series on transitions to
democracy edited by Guillermo O'Donnell, Philippe Schmitter, and
Laurence Whitehead, Transitions from Authoritarian Rule (1986-1987);
the four volume series on democracy in the developing countries put
together by Larry Diamond, Juan Linz, and Seymour Martin Lipset,
Democracy in Dev-eloping Countries (1988-1991); Giuseppe DiPalma's
To Craft Democracies: An Essay on Democratic Transitions (1990); the
two volumes collected by Abraham Lowenthal, Exporting Democracy
Stu