cilis2014wahid n moderate theory secularization

A WAHID ON THE FIQH-PLUS

PARADIGM AND THE MODERATE

THEORY OF SECULARIZATION

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

THE REPUBLIC OF INDONESIA IS

ESTABLISHED BASED ON THE FIQH

PARADIGM

1. 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:

4. This mutual legitimacy did not work well as

5. Followers of secular knowledge vs those of religious knowledge

6. Secularists supported the Soekarno and Soeharto regimes because of ideological preference so

FIQH PARADIGM:

1. 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

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

ISLAM -- DEMOCRACY -- STATE (QUASI-NORM)

SUBSTANTIVE SYARI’AH = PUBLIC ROLE OF RELIGION

ISLAM -- MUTUAL LEGITIMACY --STATE

!

CIVIL SOCIETY

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.

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

ISLAM -- DEMOCRACY -- STATE (QUASI-NORM)

SUBSTANTIVE SYARI’AH = PUBLIC ROLE OF RELIGION

ISLAM -- MUTUAL LEGITIMACY --STATE

!

CIVIL SOCIETY

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.