m
$Tl]DH INDONESIAN,TouRNAL
Volume 7, Number 2,2000
FoR rsLAMtc sTUDTES
Cu[ural Presentation
of the
Muslim
Mioote Ctass in Contemporary Indonesia
Moeflich Hasbullah
Redefining "Political lshm" in Indonesia: Nahdlatul Ulama and Knittatr 'zo
Robin Bush
lshmic Reform in Gntest: Atrmad Hassan and His Traditionalist Opponents
Akh. Minhaji
lssN 0215-0492
$TUDIA ISI,A1I{II{A lndonesian Joumal for lslamic Studies
Vol.7, n0.2,2000
EDITORIALBOARD: M. Qurnish Shihab (IAIN Jakarta) Tnufik Abdullnh (LIPI lakarta) Nur M. Fadhil Lubis (IAIN Sumatra Utara) M.C. Ricklefs (Melbourne Uniaersity )
Mnrtin ttan Bruinessen (Utrecht Uniaersity) lohn R. Boroen (Washington Uniuersity, St. Louis) M. Atho Mudzhar (IAIN Yogyaknrta) M. Knmnl Hasan (Internationnl Islamic Uniaersity, Kuala Lumpur) EDITOR-IN.CHIEF Azyumardi Azra EDITORS
JolunH. Meuleman lnjat Burhanuddin Fuad labali lamhari
Oman Fathttrahman
ASSISTANT TO THE EDITORS
HeniNuroni ENGLISH LANGUAGE ADVISOR Richard G. Kraince
ARABIC LANGUAGE ADVISORS Nursamad
COVERDESIGNER S. Prinka STUDTA Center
for
ISLAMIKA (ISSN 0215-0492)
is a journal published
the Study of Islam and Society (PPIM),
quarterly by the
IAIN Syarif Hidayatullah, lakarta
(STT DEPPEN No. 129/SKDITIEN/PPG/STT/1.976) nnd sponsored by the Department of Religious Affairs of the Republic of Indonesia. lt specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journnlroarmly welcomes contributions from scholars ofrelated disciplines. do not necessarily represent the aiews of the journal, or other institntions to which it is ffiliated. They are solely the aiews of the authors. The articles contained in this journnl haae been refereed by the Board of Editors.
All articles published
STIJDIA ISLAMIKA has been nccredited by The Ministry of National Education, Republic ofIndonesia as nn academic journal.
Kbairil Azhar
Al-'AlAqah bain al-Din wa al-Daulah bi Ind0nisiyyA: TAn MalAqA wa ArA'uhu al-SiyAsiyyah
Abstraksi: Hubungan agaffM dan negara merupakan sakh satu isu penting dalam tradisi politik klam. Hal ini berkzitan dengan fakta bistons pada periode azaal Ishm, yakni "negara Mad.inalt", yang kerap dilihat sebagai roujud' bangunan politik klam yang mmjadikan aga?na dan negara seperti dua sisi dai mata uangyang satna. Dakm negara Madirah, agtffta merupak'an salah satu unsur paling dorninan, yang tid,zk saja melegitimasi kepemimpiran Muhammad., tetapi juga menjad.i inspirator dalam menyelesaikan berbagai persoalan politik dan kenegardan. Semmara di sisi lain, negara juga dibutubkan karena dianggap mampu mmjamin eksistensi agama. Isu tersebut babkan semakin berkembang seiing tumbubnya negara bang'
di dunin Muslirn, yang t"rlodi meniusul bsrakhirnya kolonialisme Barat. Dunia Muslim saat itu dihadapkan pada kebarusan untuk merumuskan sistem politik dan kmegaraan yang sesuai dengan prinstp-pin sip klam, danpada saatyangsarna sejalan dmgan konsep politik Barat mod.emyangteklt memperoleb tempat luas di sebagian kalanganMuslim. Oleh karena itu, perdebatan sekitar rutrtusan "negara Islam" mmjadi sakh satu @acana dominan, bahkan hinga sdat ini. Dalam konteks Indonesiz, perde-
sa
(natron
state)
batan tentang "Islam dan Nasionalisme" oleh Mohammad Natsir dan Soekarno merupakan sakh satu bukti penting dai kondisi di atas. Perdebatdn terse' but merefleksikan upaya Muslim Ind'onesia-meski dari sudut pandang ber' lainan-merumwskan bangunan sistem politik negara Indonesia. Artikel ini mernbahas hwbungan aga?na-negara melalui pemikiran seo' rang tokoh yang telah memberi kontribusi pmting dalam duniz politik Indorerte. Dia adnlab Tan Malaka, seorang Peiuang yang digambarkan ber' haluan politik Marxis yang rad.ikal. Meklui karya'karyanya, sepenl Madilog:
Materialisme, Dialektika, Logika; Islam dalam Tinjauan Madilog Dari Peniara ke Penjar4 Naar De Republiek Indonesie, Tan Makka memang memperlibatkan tingkat apresiasinya yang sangat besar terbadzp tradisi pemikiran Marxis. Oleh karena itu, dalam karya-karyanya di atas, Tan 117
Studa klanika, Vol. 7, No.2,20AA
Kbaiil Azbar
Makka memberi perhatian hsar pentingnya gerakan pemhbasan dan kemerdekaan rakyat, baik dari dorninasi kolonialisme tnaupun dari budaya feodalnme uar*an Indonesin. Meski demikian, pemikiran Marxis yang dikembangkan Tan Malaka bukan unpa ntempertimbangkan aEek-aspek sosial-politik dan budaya bangsa Indonesin Dia pada saat yang sama bm,raha memodifikasi pernikiran Marxis tersebut sebingga sejalan dengan realias sosiologis bangsa Indonesia. Dalam konteks inilah Tan Malaka kemudian mernpmimbangkan prntingnya aga-
ma
-kbususnya
nguTTan sistem
klam-
sebagai satu aspek,
prnting d"alam merumuskan
ba-
politik dan kenegaraan Indonesia. Pemikiran ini tmrtama
tertuangdalam Islam dalam Tinjauan Madilog. Dalam konteks ini, ketinzbang mmjadikan aga?na sebagai ideologi kelas yang ikut bertangungjautab terhadap munculnya praktek penindasan sebagaimara tampak dalam pemikiran Marxis kksik-Tan Malaka juxru mmekankan sisi penting agama dalam banguran politik stmtu nzrzsyarakat. Mmurutnya, aga?na, teruama Iskm, harus dipandang dan ditempatkan br-
politik lain. Semangat dan niki-nilai monoteisme dan aspek moralitas keagamaan harus menjadi baban pertimbangan dalam struktur kebijakan negara. Tan Malaka msnciasarkan pandangannya pad^z fuberapa argumen. Pertarna, agama merupakan potmsi dasar yang terdapat dalam realitas sosial bangw In"dnnesiz, se h inga menafikan keberadaanny a mznEakan kesia- siaan hlaka. Agama tidak terbatas banya sebagai suprastrukturyangrnati, rcapi sebagai potensi yang bid.up dan mampu memberi spiit. Ke&.m, agaffM me ngandung unsur-rlnsur dinamis yang memungkinkan munculnya kem.ajuan unt^zt manusia, baik untuk. membebaskan diri dai tirani penind^asan ?naupun mekbirknn pemikiran dan tingkah laku kreatrf, Oleb karenanya, pelembagaan unsLtr-rlnsur ini harus dijamin sebagai bagian dai tradisi kemanusiaan. Kaiga, dengan mmgandaikan kebebasan dalam memeluk dan meyakini aga?na, cara pandang dan pemahaman keagamaan tumbub sejakn dengan nilai-niki kemanusiaan, sebingga agama kemudian menjadi bagizn inherm-dan sumLrer inspirasi-bagi gerakan-gerakan yang berorisntasi pada nilai-nilai k emanusiaan unioersal. Dengan demikian, pemikiran politik Tan Mdkka ini dapat dikategorikan sebagai siyAsah 'Adilah (politikyangad.il), karera secara i.deologis tidzk terdapat pertmtangan dengan prinsip-prinsip hukum kkm; keberadaan syaiat Islam bahkan menjadi faktor pendukung terbadzp realitas politik. Oleh karma itu, dalam perjuangan mrnuju kemerdekaan, Tan Malaka lebib satrtA-satrla dengan id"eologi
mmgedepankan prinsip -pinsip maskb at d.engan mmgh indari tindzkan+in-
dakan anarkis. Studia Islamiha, Vol.7, No.2,2000
Kbairil Azhar
Al-'AlAqah bain al-Din wa al-Daulah bi Indtnisiyyi: TAn MalAqA wa ArA'uhu al-Siylsiyyah
Abstract: 7he relation betzueen state and religion is one of the disturbing issues in Islamic politics. In the early period of klam, as it is zaell knozan, there existed what so-called "tlte state of Madinah,' zphich is often piezued as a model of Islamic politics, ultere state and religion is like tuo sides of tbe coin. In Madinan state religion was one of the dominantfactor, n,hich not only legitimated the leadership of Mubammad but also became tbe source of inspiration in dealinguith problems related to politics and state.
Wile, on tbe other hand, state laas needed to guarantee tbe existence of religion. The issue became eo)en nlore complicated after the rise of nation-state in tbe Islamic \Vorld afier the end tX/estern Colonialism. Islamic rY/orld at that time
zuas challenged to
formulate a political and state
system
uncontradictory to Islamic principles and, at the same time, in accordance zoith modern Vestern political concept which has spread among the Mu* lim community. Since then debates around tbe formulation of "Islamic state" hape became a dominant discourse. In Indonesian context, debate betzaeen Mohammad Natsir and Soekarno on "Islarn and Nationalism" is an important case in point. The debate reflects Indonesian Muslim
struggle-tbrougb dffirent angles-to establish nesia.
119
Studiz klamiba, Vol. 7, No. 2,2000
a
political rystem in Indo-
Khaiil Azhar
120
7he present is
article
is
about the relation between religion and state as it
dkcussed by a prominentfigwre whose contributions to Indonesian
politic
are out of question. He is Tan Malaka, ntho has been considered as a radical Marxist actipist. Tbrough his works, includingMadilog: Materialisme, Dialektika, Logika; Islam dalam Tinjauan Madilog Dari Penjara ke
Penjara; Naar De Republiek Indonesie; Tan Malaka shorus his deep appreciation to Marxism. Tbat is zahy, in these works, be pays a great attention to liberation mopement andfreedomfor people botb from colo-
nial domination and from feudalism rooted in Indonesian culture. Needless to say that, developingMarxist tbougbt, lry Tan Malaka takes into account social and political aspects of Indonesia. He strives to modifii Marxism in sucb a ,way tbat it is in line zaitb tbe reality of Indonesian society. Tan Malaka, among other things, considers tbe importance of religion-in tbis case Islam-as an important ingredient of political and state system in Indonesia. Tltk is especially done in his Islam dalam Tinjauan Madilog. In tbk context, instead of viezuing religion as class ideology responsible for tbe existence of oppressions-as thought lry classical MarxismTan Malaka emphasizes the significance of religion witbin political system in a society. In his viezu, religion, especially Islam, mwst be put on a par raitb otber political ideologies. 7he spirit, monotbeistic aalues, and morality embodied in religion must be taken into account in state policies.
Tan Malaka proposes some arguments to support his viezas. First, reli' gion is already inberent in Indonesian socief,y, so that to negate it is useless. Religion in that society is not a dead superstrLtctLffe, but a living and inspiring existence. Second, religion consists of dynamic aspects, which enable buman beings to make positive changes, tofree themfrom tyranny or to produce creative thinking and actions. 7he institutionalization of those aspects must be viewed as part of buman acbiepements. Tltird, providing that there is religious freedom, religious understanding zuill groru togetber zaith bumanity, and therefore religion becomes inherent-and becomes source of inspiration-in mopements oriented toward the rea lization of unioersal humanism. Tan Malaka's thought, to conclude, can be categorized as siylsah 'Adilah (a just politics)for it is not contradicted to any of klamic lazas; Islamic teacbings even becomes suryortingfactor of tbe political reality. It is because of this that, in bis struggles for freedom, Tan Malaka higblights the principle "tbe best for community" and at:oids anarclry.
Stuclia Islamiha, VoL 7, No. 2,20a0
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