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STUDJA ISWIIKA Indonesian Journal for Islamic Studies Volume I, No. 1 (April- June), 1994

EDITORIAL BOARD: A. Aziz Dah/an M. Satria Effendi Komaruddin Hidayat Mastuhu Wahib Mu'thi Harun Nasution Muslim Nasution M. Quraish Shilmb Din Syamsuddin M. Yunan Yusuf

EDITOR IN CHIEF; Azyumardi Azra

EDITORS: Nurul Fajri jolmn H. Meuleman Saiful Muzani Hendro Prasetyo Badri Yatim

ASSISTANTS TO THE EDITOR: ArifSublmn Much/is Ainurrafik

COVER DESIGNER: S. Prinka

STUDIA ISLAMIKA (ISSN 0215.o492) is a journal published quarterly by the State Institute for Islamic Studies of Syarif Hidayatullah, jakarta (STI/DEPPEN No. 129/SK/DI1]EN/PPG/STI/1976), and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original research and current issues on the subject. This journal wannly welcomes contribution from scholars of related disciplines.

Printed in the Republic of Indonesia.

OFFICES: STUDIA ISLAMIKA, jl lr. H. juanda no. 95, Ciputat, jakarta Selatan 15412. PHONE: (021) 701 925, 740 1606. FACS: (021) 740 1592. ACCOUNT: 0027793001 Bank Negara Indonesia 1946, Kebayoran Baru/IAIN, jakarta. SUBSC.RIPTION RATE: Rp 40,000.00 (US$ 20 00) one year, Rp 70,000.00 (US$ 35.00) two years. Orders for single copies must be a.-.:ompanied w1th prepayment of Rp 10,000.00 (US$ 5.00). For orders outside Indonesia, add US$ 8.00 per volume for airmail delivery; for special postal delivery or other special handling, please contact SruoiA ISLAMIKA for correct rate.

Contents

V From the Editor

Martin van Bruinessen The Origins and Development of SUfi Orders (Tarekat)

1 in Southeast Asia

Azyumardi Azra The Indies Chinese and the Sarekat Islam: An Account of

25 the Anti-Chinese Riots in Colonial Indonesia

Nurcholish Madjid 55 Islamic Roots of Modern Pluralism, Indonesian Experience

M. Quraish Shihab Al-Ummah f1 Indunlsia: Mafhumuha, Waqi'uhii wa

79 Tajribatuha

Saiful Muzani Mu'tazilah and the Modernization of the Indonesian Muslim Community: Intellectual Portrait of Harun

91 Nasution

Hendro Prasetyo Dismantling Cultural Prejudice: Responses to

133 Huntington's Thesis in the Indonesian Media

Badri Yatim Rabitat al-Muthaqqafln al-Muslimln al-Indunlsiyyah:

163 Khalfiyyatuha wa Tumuhatuha

Interview: Pancasila as an Islamic Ideology for Indonesian Muslim:

185 An Interview with Munawir Sjadzali

Article Review: 207 Kultur Kelas Menengah dan Kelahiran ICMI

From the Editor

T he fact that Indonesia is now the largest Muslim nation has become wellknown internationally in the last few years. Despite this, it must be admitted that Islam in Indonesia

has only recently entered global discussion. There has been a tendency among scholars to exlude Islam in Indonesia from any discussion of Islam or Muslim society. Islam in Indonesia has been regarded by many Western scholars as "peripheral", not only in terms of its geographic location -vis-a-vis the centers of Islam in the Middle East- but also in terms of the kind of Islam that exists in this area.

Indonesian Muslims has long complained about this. But after all, who is to be blamed? Blaming Western scholars for misperceptions and misrepresentations of Islam in Indonesia is no longer very productive. It is time for Indonesian Muslim scholars to provide a more accurate picture of Islam in their region.

One of the most effective ways to present Islam in Indonesia is through publication, such as books and journals, using international languages, mainly English and Arabic. Studia Islamika is intended to fill the !act of credible journals, aimed at disseminating information and academic works on various aspects of Islam in Indonesia.

Publishing a journal in international languages in Indonesia is not an easy task. The hardest challenge in this respect is the relative lack of availability of articles or reports written in either English or Arabic. We have to be honest and admit that not many Indonesian Muslim scholars are accustomed to writing in either language. This is one of the chief factors responsible for the obscurity of the development of Islam and Islamic thought in this country.

Indonesian Muslim scholars have long claimed that there were (and are) several outstanding Indonesian Muslim thinkers whose Islamic thought deserve international attention. Again, the problem is that they have published their thoughts in the national language,

III Studia Islamika 1 (1) (April-June 1994)

IV From the Editor

Bahasa Indonesia. So far there has been no serious effort to translate their works into English or Arabic. In this respect, our journal is a humble beginning to tread the path in that direction.

Studia Islamika itself has been published by the State Institute for Islamic Studies (lAIN) in Jakarta for several years in Bahasa Indonesia. However, Dr. Tarmizi Taher, the newly-appointed Minister of Religious Affairs, wishes the lAIN in Jakarta to publish the journal in a new format, mainly using two international languages, English and Arabic, and partly in Indonesian.

It is our pleasure that in this first edition of the new Studia Islamika, we are able to present articles by several noted scholars, among others, Dr. Nurcholish Madjid, Dr. Quraish Shihab, Dr. Martin van Bruinessen and Dr. Azyumardi Azra. All of their articles are written in either English or Arabic.

In addition, we publish other articles and reports by own staff which, we hope, should give readers a more comprehensive view of the current developments of Islam in Indonesia. These articles and report are: first, an intellectual biography of Professor Harun Nasution, one of the most prominent figures in the discourse of Islamic reforms in today's Indonesia; second, a long and deep interview with Professor Munawir Sjadzali, a former Minister of Religious Affairs, who completed his term of office last year; third, a report about the rise ·and development of ICMI (the Association of Indonesian Muslim Intellectuals) and about the Indonesian Intellectuals' responses to the provoking idea of "Clash of Civilization" written by Professor Samuel Huntington in Foreign Affairs (Summer 1993).

With all these articles and reports we are seriously attempting to present Islam in Indonesia in the many aspects of its development throughout history. We hope to maintain this variety of contents of Studia Islamika in the future editions whilst, of course, doing our best to improve it in all other possible ways.

Given this we invite all scholars of Islam in Indonesia to contribute to our journal. Your contribution is crucial not only for the continuing existence of this journal, but also for a better understanding of Islam in Indonesia.

Studia Islamika 1 (1) (April-june 1994)

M. Quraish Shihab

Muslim Ummah in Indonesia: Its Concept, Reality and Experience

Abstract: Islam has undergone several renewals throughout its long history in Indonesia. These renewals have resulted in stratifications leading to the formation of sects within Indonesian Muslim community. Meanwhile, Hinduism and Buddhism - the two dominant religions which came before Islam - still exist amongst a small number of the population, and Christianity is gaining more adherents. In effect Indonesia is becoming an ethnically, religiously and professionally pluralistic nation. Differences in opinion are thus unavoidable.

The diversity of Indonesian citizens has motivated their leaders to formulate basic principles uniting all religious adherents and ethnics groups as well as all racial diversities. Based on the Pancasila, Indonesia can neither be regarded as a secular state separating religion from politics, nor as a theocratic state. The state constitutionally ensures the freedom of its citizens to practice their individual religions. Even the Muslim ummah themselves believe that Pancasila is not opposed to their religious teachings.

The patterns of Muslim and non-Muslim relationships are based on the principles of Pancasila. If the Qur'dn and the Sunnah acknowledge the differences between nations and individuals, they also legitimize differences in opinion amongst the Mus lim ummah themselves. Consequently they may be gathered within several organizations, whether these have Islamic attributes or not. Every individual Muslim is free to choose any political party which enables him/her to facilitate his/her political aspirations. This is the concept of ummah in Indonesia. It may be unique compared to the understanding of the same concept in other Muslim countries.

79 Studia Islamika 1 (1) (April-june 1994)

80 M. Quraish Shihab

Abstraksi: Dalam perjalanan sejarahnya yang panjang, Islam di Indonesia telah mengalami beberapa kali pembaruan. Gelombanggelombang Pembaruan itu menyebabkan terjadinya pelapisan yang kemudian menimbulkan beberapa golongan masyarakat Muslim Indonesia. Sementara itu, agama Hindu dan Budha- dua agama yang dominan sebelum Islam - masih dianut sebagian kecil penduduk, dan agama Nasrani sudah pula mendapatkan banyak penganut. Akibatnya, Indonesia menjadi negara majemuk, baik dari latar belakang etnis, agama, maupun profesi. Dengan demikian, perbedaan pendapat, akibat Dari perbedaan-perbedaan itu, tidak bisa dielakkan.

Keragaman penduduk Indonesia itu telah mendorong para pemimpin bangsa Untuk mencari prinsip umum yang dapat menyatukan semua goiongan agama, suku bangsa, dan ras. Dengan prinsip yang kemudian dinamakan Pancasila itu Indonesia tidak dapat dikatakan negara sekular yang memisahkan persoalan agama dan politik, tetapi bukan pula negara agama. Negara secara konstitusional mengakui dan menjamin kebebasan menjalankan ajaran-ajaran agama bagi pemeluk-pemeluknya. Umat Islam sendiri berpendapat Pancasila itu tidak bertentangan dengan ajaran agama mereka.

Atas dasar Pancasila itu pula pola hubungan antara satu golongan dalam Islam dengan golongan lainnya ditegakkan. Kalau al-Qur'dn dan al-Sunnah mengakui adanya perbedaan ban gsa dan individu, maka keduanya juga membenarkan adanya perbedaan pendapat di kalangan umat Islam sendiri. Akibatnya mereka terhimpun dalam banyak organisasi, baik yang menggunakan nama Islam maupun yang tidak. Setiap muslim mempunyai kebebasan memilih partai yang dapat menyalurkan aspirasi politiknya.

Inilah konsep ummah di Indonesia. Ini mungkin terlihat unik hila dibandingkan dengan negeri-negeri muslim lainnya. Karena umat Islam Indonesia punya sejarah yang berbeda dengan umat Islam bangsa-bangsa lain.


Al-Ummah fi Indiinisia 81

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