Democracy, Radicalism and Freedom of Religion in Indonesia

Final Paper Submitted to the Partial Fulfillment of the Requirement of Global Isues Subject Advisor Dr. Phil Enns

BY HASANUDDIN
NIM. 10.32.736/S3

POSTGRADUATE PROGRAM ISLAMIC STATE UNIVERSITY OF KALIJAGA YOGYAKARTA 2011

Democracy, Radicalism and Freedom of Religion in Indonesia By Hasanuddin NIM : 10.31.736 / S3 A. Introduction Bringing democracy in Muslim-majority country like Indonesia it was not easy. The reason is not because Islam as a doctrine is not welcome to democracy. Islamic spirit and the spirit of democracy can even meet substantively. Research on the suitability of Islam and democracy discourse both textual and contextual already very much. Call it the result of recent research of Western scholars such as Robert W. Hefner. With the analysis of "anthropology of democracy", Hefner recommends that Indonesia has the social capital of the Islamic history of Indonesia to develop democratization.1 In the socio-anthropological, Islam spread in Indonesia is a peaceful Islam that can coexist with religion - other religions, and a mercy for all mankind.2 So far, the Indonesian people prefer openness, tolerance, and acculturative in all respects, including the religious. Therefore, such a character, any religion can go in and absorbed in the lives of peaceful society, without conflict and social upheaval that means. This is evidenced by the emergence of various kinds of ritual practice are complex and varied, and the togetherness of living communities with different religions.3 Major figures of Muslim in Indonesia such as Abdurrahman Wahid and Nurcholish Madjid, throughout his intellectual career never ceased to encourage
1 Hefner, Civil Islam: Muslims and Democratization in Indonesia : 2000.

2 IAIN Syarif Hidayatullah, Ensiklopedi Islam Indonesia, Djambatan, Jakarta, 1992. 3Ismail Raji Al-faruqi, Lois Lamya Al-Faruqi, Atlas Budaya Islam, Mizan, Jakarta,
2001.

the rate of democracy in Indonesia. Democracy is not everything, but he was more acceptable than others like theocracy. The international community praised towards the Indonesia's success in organizing legislative election and directly president election throught the year 2004. This praising was been a "gift" for Indonesia Muslims (who believe in democracy) in applying the "Islam is peaceful" and denied charges will be the proliferation of "radical Islam" in Indonesia. Experience the success of democracy work in Muslim-majority countries like Indonesia, convincing to renowned western political scholars such as Liddle, Stephan, Esposito, Voll, and Hefner that Muslims in Indonesia are different from Muslims in the Middle East always perceived hard. Actuality of religious life is one measure of whether the pillars of democracy can span the 'hierarchy with both at the level of sociological or not. But can not be circumvented, in Indonesia, due to the fact that high diversity, the relationship between religion and ethnicity often generates serious conflict. Islam and Christianity for example (two religions that most often "hostile"), always bring up the "theological suspicion" over the issue of some kind of "Christianization" and "Islamisation". Muslims converted to Christianity and Christians worried worried pre-Islamic heritage. Inter-religious conflict is often based on majority-minority relations in which the discriminatory politics often take place. Latest facts such as the destruction of campus Ahmadiyah in Parung Bogor, 11 MUI fatwa controversy, the closure of churches in Bandung and Serang Banten by citizens is a dilemma for the development of democracy, not to mention as a defective democracy. There are some of the Islamic movement that is very serious about addressing such issues with their own paradigm which often trigger violence. As if, in the context of the closure of places of worship by force, between religion and the other one was closed space tolerance. Joint Decree (Minister of

Religious Affairs and the Minister of Home Affairs)

No.01/BER/MDN-

MAG/1969, is be a legitimate reason to close places of worship should not be. In addition to legal reasons, there is a religious spirit who sneak over the logic of the closure of places of worship by other religious groups. For them, this movement is part of the worship and preaching that is placed in the frame amar makruf nahi munkar . Such empirical dilemma, although it is wise to be regarded as a spice in democracy, should be considered a serious problem both by citizens and the state. For those countries that embrace democracy, religious expression of citizens must be guaranteed through legislation. Majority-minority relations must be placed in the frame justice. 'Residents majority' can not hide the name of quantity. Both must move to Indonesia. If not, then the colorful 'flower Indonesia' is no longer beautiful eyes. Although democracy has existed in Indonesia and freedom of religion was guaranteed by law, but radicalism and religious freedom violations continue to occur in Indonesia. What happened? The author will try to examine these issues in this short paper. B. Issues
1. What and how Islamic radicalism and freedom of religion in

Indonesia?
2. How democratic position against radicalism and the rights of religious

freedom in Indonesia?
3. How to deal with radicalism and solutions to ensure the right of religious freedom in Indonesia?.

C. Discussion 1. Islamic Radicalism and Freedom of Religion. a. Islamic Radicalism

"Radicalism" in Arabic is called al-tanatu/al-syiddah. That is harsh, exclusive, narrow-minded, and monopolize the truth. Radical Muslim is a Muslim who narrow-minded, rigid in understanding Islam, and is exclusive to the opinions of others. In this sense, radical Islamic groups have emerged since the beginning of Islam such as the case of murdered caliph Uthman ibn Affan, after later Caliph Ali ibn Abi Talib is done by Muslims themselves. At that time, radical Islam is represented by Khawarij. Islamic radicalism in the modern periode, starting from the formation of the Muslim Brotherhood (IM) in 1928 was founded by Hasan alBanna. The emergence of IM is in response to various developments in the Islamic world (especially the middle east) deal with the growing breadth of Western imperialist domination. In late 1948 and early 1949 began to launch attacks against IM British and the Jews in Egypt that led to the killing of Prime Minister Mahmud Fahmi al-nuqrasyi and Al-banna own. On 26 August 1941 in Lahore, Pakistan, Abu al-A'la Mawdudi Islamic community to fight for the marginalized Muslim Jama'at Party finally managed to gain popularity and be able to master the politics at the time of Zia ul-Haq (1988). World back in surprise by the outbreak of the Iranian revolution (1979). Iranian Revolution into a new phase of Islamic revivalism success in changing the dominance of western political order. All forms relating to the west in destroy. The success of the Iranian revolution inspired radical movements in some other countries such as Palestine, Turkey and Algeria. Almost all the movements of radicalism always be dealing with freedom of religion and ideology of democracy that became the western world. History of Islamic radicalism in Indonesia began to look at the time of resistance against invaders. Then in the post-independence to post-reform, since Kartosuwirjo leading operations in the 1950s under the banner of Darul Islam (DI). a political movement with the name of religion, striving to establish the Islamic State of Indonesia . In the history of this movement can

eventually be defeated, but then this movement resurfaced during the reign of Suharto, it's just pointed out, the movement in the Soeharto era radicalism emerged in part over engineered by the military or by intelligence.4 After the DI / TII, appears Komando Jihad (Komji) in 1976 and then blow up places of worship. In 1977, the Front for the Liberation of Indonesian Muslims do the same. And acts of terror by Islamic Revolutionary Struggle Pattern on taun 1978.5 Not much later, after the post-reform movement that emerged again led by radical scented Azhari and Nurdin M. Top and other radical movements that bertebar in some parts of Indonesia, such as Poso, Ambon, etc.. The spirit that was raised was not immune from political issues. In recent years, a movement on behalf of the Indonesian Islamic State (NII KW IX) very aggressively recruiting new members, but in ways that they use was contrary to Islamic sharia. But when the reformation, most Muslims are trying to regroup to take a strategic political role and is also motivated by a desire to preserve and defend the dignity of Islam and the verdicts, nai ma'ruf evil. From there then stood FPI motion on August 17, 1998 by a number of habaib and intellectuals who spearheaded by Habib Muhammad Rizieq Shihab. Acts of terrorism that struck Indonesia, from the Christmas Eve bombings in 2000, the residence of the Philippine embassy in 2001, the first Bali bombing in 2002, Embassy of Australia in 2004, and the second Bali bombings last October 2005, jump-start an organization name that became the mastermind behind all acts of terrorism in Indonesia, the Jemaah Islamiyah (JI). The existence of this organization became public gossip material, is it there, or only organizations formed by the government to discredit Muslims. At least there are two factors that influence the emergence of Islamic
4Azumardi Azra, dalam Artikel Tempo (15-12-02) Radikalisme Islam Indonesia. 5M. Zaki Mubarak, Geneologi Islam Radikal di Indonesia, ( Jakarta :LP3ES, 2008).

radicalism in Indonesia.6 First, the internal factors yaiu emergence of Muslim reaction, which in practice is rarely revealed the face of Islam that "cruel", due to the pressing political intolerance of the government, religion does not get enough space for expression in the political field. Secondly, external factors associated with the process of globalization. Islam as the foundations of order are faced with modern values, which at a certain point not only in tune with the values promoted by Islam, but also diametrically opposed. This situation has led some Muslims reacted less proportional. They insisted with Islamic values, while giving "resistance" who are anarchists, while their own understanding of Islam teradap and intolerans exclusive to other religions such as Christianity or understanding of gamaIslam own splinter like Ahmadiyah. In the international context, the political reality of double standards the United States (U.S.) and its allies is to motivate the development of Islamic radicalism. This development became stronger after the WTC tragedy on September 11, 2001. Regarding this tragedy besides the U.S. and its allies have accused the Islamic people as perpetrators have also been mnyamakan various militant Islamic movement with the movement of terrorists. In addition, the U.S. and its allies not only to punish the accused without proof of the WTC bombing, the network of Al Qaeda and the Taliban regime in Afghanistan who became his patron, but also a widening crackdown terrorism to many other Islamic movement in several countries, including Indonesia.7 The dynamic of globalization has changed the nature and significance of national boundaries by creating a peculiar interplay of global and local so that local happenings are shaped by events occurring many miles away and vice versa. Moreover, the political impact of this globalization is highly significant in that it has transformed our experience of the public political forum8 (Anthony Giddens: 1990, 64).
6 Ali Muhammad, Melawan Terorisme dengan Dialog Peradaban, Jakarta : Kompas, August , 2003. 7 Endang Turmudzi (ed), Islam dan Radikalisme di Indonesia, Jakarta : LIPI Press, 2005, pg. 5. 8Anthony Giddens, The Consequences of Modernity, Cambridge: Polity Press, 1990,

In Indonesia's political constellation, the problem of Islamic radicalism has been getting bigger because of his supporters are also increasing. However, these movements are sometimes different objectives, and do not have a uniform pattern. There are simply fighting for the implementation of Islamic law without the necessity of establishing "Islamic state", but there is also a fight for the establishment of an Islamic state of Indonesia:, in addition to fighting for the establishment of "Islamic Caliphate ', organizational patterns also varied, ranging from ideology as a moral movement MMI Hizb ut-Tahrir Indonesia and Indonesia until the military force such as Laskar Jihad, FPI and FPI Surakarta, in addition to the movement that spread terrorism such as Jamaah Islamiyah. b. Right to Religious Freedom In English, termed religious freedom in two senses of "religious freedom" and "religious liberty". Both terms are often used interchangeably and have the understanding of synonyms which express the absence of coercion against one's mind in expressing what is to be believed. But in political and legal context, the term "religious freedom" is more often used than "religious liberty. Carillo de Albornoz, as quoted by Koshy (1992: 22) argues that religious liberty or freedom of religion has four main aspects namely: freedom of conscience (liberty of conscience), freedom to express religious beliefs (liberty of religious expression), freedom of religious association (liberty of religious association), and instituted religious freedom (liberty of religious institutionalization). Among these four aspects, the first aspect (aspect of freedom that is conscience) is the right of the most original and most absolute in the sense that the lack of terpisahannya of one's self beyond the three other aspects. Because this is the right of freedom of conscience is the most absolute, then the concept
pg. 64.

of freedom of religion must include freedom to choose or not choose a particular religion. 2. Position of democracy State on The Radicalism and religious freedom Although there are paradox of democracy as the system proposed by Leonardo Morlino, but democracy still recognized better than other systems.9 Leonardo Morlino In his study of the four southern European democracies, found a discrepancy between the low levels of satisfaction with The way democracy works and the high levels of belief in the view that democracy works and the high levels of belief in the view that democracy is preferable to any other regime. 10 In theocratic paradigm, the state is an extension of God's authority in making his will on this earth. As a result, the state is no longer governed by the free will of its citizens but also God's intervention and direct how the country should be managed. Thus, despite the democratization process in the transfer of power, the principle of democracy in a theocratic state will experience a reduction. If we agree with the statement above, then the god who is believed by the group which we would desire escort? The above situation will certainly force us to define the state in the context of pluralism and multiculturalism. The definition of state is no longer built on a paradigm theocratic which functioned as the representative of "Hand of God". The state must be defined as a form of political association which only serves as a "police" to regulate traffic rights for its citizens who do not collide among diverse religious groups with one another. Because its function is only set of traffic rights, then there are three logical consequence that was born from it. First, states should be free from religious claim This claim, for example, states "Islam" Indonesia. Why? Due to
9 Robert A Dahl, Political Science Quarterly, Spring 2000; 115, 1; Acadenic Research Library, pg. 35. 10 Leonardo Morlino, Democracy between Consolidation and Crisis and Crisis : Parties Groups and Citizens in Southern Europe, Oxford UK : Oxford University Press. 1998, table 3.3 118 fig. 7.1. 298

religious claims in a country will automatically deny the rights of other groups to participate in determining the course of government. Secondly, only the state law (positive law), not the law of God who became a tool in running state government. Therefore the law must be born from that produced by the political institutions through democratic mechanisms. The above statement does not mean closing the opportunities for legal entry of God, such as the Islamic Sharia, a state rule. With the mechanisms of democracy a chance to make God's law into positive law is wide open. On behalf of democracy every citizen or a particular religious group has the right to make their religion as positive law. Of course, as long as done through the mechanism of democratic and constitutional procedures that have been agreed upon beforehand by all the body politics of the compound. Third, because the task only as a police state, is logically incorrect if the state uses to judge the religious jargon religious beliefs of a particular group. The word "misguided" or "misleading" for example, not the jargon of state property. The word is religious property functioned as a parameter to measure the truth of a religion from the standpoint of his own. Sociologically, a religion must have a certain size so clear who is included in it and who is outside himself. When the splinter movements emerged from a particular religion, the state must be in neutral position. Give full rights to religious believers to determine a correct or misguided religious beliefs that emerged as a splinter movement. Task state, once again, just as the "World's policeman." Appliance is the law. Thus the state should not intervene against a religious belief as long as they do not violate state law. So the size of the country is illegal or not. 3. How to Face Radicalism and Ensure the Freedom of Religion in Indonesia. a. Facing Radicalism Efforts to tackle radicalism does not seem to be solved alone by governments / rulers because, according to Ted Robert Gurr, the cause of

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radicalism and terrorism are relative deprivation (sense of oppressed and sense of being treated unfairly, which lasted a long time, feeling oppressed under a corrupt system, colonialism, ultra nationalism, ideology and ethnic fanaticism. He mentioned the important role of communities, civil society organizations (civil society) in cooperation between communities and between countries by upholding democracy and rule of law. The language of citizenship, together with the reference to the coercive powers of government, suggests that it was the national rather than the international context that Rawls had in view when he developed his idea of public reason. The idea of public reason is not a view about specific political institutions or policies. Rather, it is a view about the kind of reasons on which citizens are to rest their political cases in making their political justifications to one another when they support laws and policies that invoke the coercive powers of government concerning fundamental political questions.11 Dialogue that must be developed by the authorities against the radicals. Dialogue that respected freedom of speech because basically there is no prohibition of the opinion even regarding the basic State. Dialogue that leads toward the realization of national ideals is the spiritual welfare material with justice and equitable prosperity. Radicalism Settlement GAM in Aceh with the Helsinki agreement can serve as an alternative model of resolution of other Islamic radicalism movement. Meanwhile, for the Muslims need to develop rational criticism of Islam, as a deconstruction of classical logic used in constructs Islamic teachings.12 An example is the view of Ahmad Abdullah an-Naim brought classical logic trapped in the sacred text that fell on the Medina period. Yet in this period there are demands that are conditioning sharia reality of Islam to
11John Rawls, The Idea of Public Reason Revisited (henceforth IPRR), in id., The Law of Peoples , Cambridge, Mass.: Harvard University Press, 1999, pg. 165. 12 Zubaidi, Islam dan Benturan Antar Peradaban (Dialog Filsafat Barat dengan Islam, Dialog Peradaban dan Dialog Agama), Jogjakarta : Ar-Ruzz Media, 2006.

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be exclusive and local-particular, for example positioning kafir dhimmi as second-class citizens. Unlike the sacred text during the period of Makkah who talk about something universal, such appeal is addressed to all human goodness is not just Muslims alone. Therefore, an-Naim offers "evolution Sharia" that interpret the text of the period to the text contextually Madina Makkah period with universal meaning.

b. Democracy and Ensure the Freedom of Religion

The irony of democracy is presented Indonesia, if you're honest, is not new in the practice of democracy in the country's oldest democratic nations though. In the U.S. for example, a kind of irony that often occur. Group of White Anglo Saxon Protestant (WASP), as the majority group in the U.S., has a privilege over the other. That is, secretly, the ideal of democracy is often defeated by the actuality.13 Indonesian Democracy must be built independently and autonomously from the experience of democratic Western countries. Namely, how to make the religion (Islam) as a guide a typical Indonesian democracy. Perhaps here is a classic problem, namely how Islam as a doctrine is processed into 'Indonesian menu' as recommended by Cak Nur, "how be Indonesian in Islam and be Muslim in Indonesia. That is, Islam (with I capital) as a pure teachings would not want to dialogue with Islam (with a small i) as an aspect of Muslim history. Democratic life must be supported by a conducive religious life. For that reason, religious life in Indonesia should be placed and dedicated to the interests of the people of Indonesia. That is what is meant by Muslim in Indonesia' .
13 Amich al-Humami : Negara Sekuler Sebuah Polemik : 2000.

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Destruction, forced the closure of places of worship is a "social event" that definite democratic ideals. Even if not in the name of democracy, "social events" that anarchists must be rejected socially. So, religious freedom should be the appropriate place on the court of democracy in Indonesia. Majorityminority positions should be placed in the frame of honest justice. Concerns "theological colonialism" from one religion to another no longer be an interesting discourse in the era of multiculturalism and the free market religion and culture. Religions just have to be a 'priest' progress of the nation. Theological approach to fact-exclusive diversity will only maintain the same working distance religions. In the context of religious life in Indonesia, the enemies of Islam rather than Christianity, Christians are not enemies of Islam. The enemy of both is backwardness, ignorance, unemployment, poverty and others. Thus, cooperation religions are absolutely necessary to fight the enemies as a public responsibility-religions.

C. Conclusions
1. Islamic radicalism is Islamic people are narrow minded in understanding

Islam, is exclusive to the opinions of others so intolerant to other religions as well as other familiar though still co-religionists. Islamic radicalism in Indonesia since the moment of resistance to colonial, post-independence to post-reform, since Kartosuwirjo with DI / TII, Komando Jihad (Komji), to Laskar Jihad, FPI and Jemaah Islamiyah. Freedom of religion is the absence of coercion against one's mind in expressing what is to be believed. Religious freedom is constitutionally guaranteed in the State of Indonesian law.
2. Democracy is the system most appropriate to the context of Indonesia,

which is plural. Bitter experience of the authoritarian New Order government, oppressive and repressive, at that time the public was not given an opportunity to express the ideas of democracy, including the

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freedom of religion. State Task democracy just as the police so that's not true if the state uses to judge the beliefs of religious jargon specific groups such as convicted heretic against Ahmadiyah.
3. Efforts to tackle Islamic radicalism necessary cooperation among

communities and between States to uphold democracy and the rule of law in a way that respected freedom of dialogue. Meanwhile, for the Muslims need to develop rational criticism of Islam, as a deconstruction of classical logic used in constructs Islamic teachings. Indonesia's democracy must be supported by a conducive religious life, so that religious life in Indonesia should be devoted to the interests of Indonesia.

Bibliography
Ali Muhammad, August , 2003, Melawan Terorisme dengan Dialog Peradaban, Jakarta : Kompas,. Anthony Giddens, , 1990, The Consequences of Modernity, Cambridge: Polity Press. Azumardi Azra, dalam Artikel Tempo (15-12-02) Radikalisme Islam Indonesia.

Endang Turmudzi (ed), 2005, Islam dan Radikalisme di Indonesia, Jakarta : LIPI

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Press.
Hefner, 2000, Civil Islam: Muslims and Democratization in Indonesia . IAIN Syarif Hidayatullah, 1992, Ensiklopedi Islam Indonesia, Jakarta : Djambatan. Ismail Raji Al-faruqi, Lois Lamya Al-Faruqi, 2001, Atlas Budaya Islam, Jakarta : Mizan. John Rawls, 1999, The Idea of Public Reason Revisited (henceforth IPRR), in id., The Law of Peoples , Cambridge, Mass.: Harvard University Press. Leonardo Morlino, 1998, Democracy between Consolidation and Crisis and Crisis : Parties Groups and Citizens in Southern Europe, Oxford UK : Oxford University Press. M. Zaki Mubarak, 2008, Geneologi Islam Radikal di Indonesia, Jakarta : LP3ES. Robert A Dahl, 2000, Political Science Quarterly,; Acadenic Research Library. Zubaidi , 2006, Islam dan Benturan Antar Peradaban (Dialog Filsafat Barat dengan Islam, Dialog Peradaban dan Dialog Agama), Jogjakarta : Ar-Ruzz Media.

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