Azyumardi Azra: Islam, restraint and corruption<\/p>\n
Kurniawan Hari, The Jakarta Post\/Jakarta<\/p>\n
Prominent Muslim intellectual and rector at Syarif
\nHidayatullah State Islamic University (UIN) in Ciputat, Banten,
\nProf. Azyumardi Azra is a friendly, humble person.<\/p>\n
He often discusses a variety of matters with colleagues,
\nacademicians, politicians, leaders of non-governmental
\norganizations (NGOs) and newspeople.<\/p>\n
His affinity with the media comes from his experience as a
\njournalist with the now-defunct Panji Masyarakat weekly magazine
\nfrom 1979 through 1985.<\/p>\n
Born in Lubuk Alung, West Sumatra, on March 4, 1955, Azyumardi
\ncompleted his studies at IAIN (as UIN was known as back then) in
\n1982. He got his Master's degree from the Columbia University's
\nMiddle East and Asian Languages and Cultures in 1998.<\/p>\n
Two years later, he got a Master's degree in history at the
\nsame university. His got his doctorate in 1992.<\/p>\n
As an academician, he has proven his intellectual capacity by
\nwriting 18 books. Another book, Islam and Democracy in Indonesia,
\nis due for release this month.<\/p>\n
His views on Islam and pluralism has encouraged foreign
\nexperts to take a closer look at Islam in Indonesia. In 2004,
\nAzyumardi was a fellow professor at the University of Melbourne,
\nAustralia.<\/p>\n
Married to Ipah Fariha since 1983, Azyumardi has four
\nchildren. He is a highly disciplined man.<\/p>\n
He arrives at his office at 7:30 a.m. and works until 4 p.m.,
\nexcept during Ramadhan when he shortens his hours to 8 a.m. to 3
\np.m.<\/p>\n
\"For me, it is important that I get enough sleep. I usually go
\nto bed at 9 p.m. and wake up at 3 a.m.,\" he said, adding that he
\nalso exercised regularly.<\/p>\n
He has preached at various places, such as at former Golkar
\nleader Akbar Tandjung's house, at the office of the minister of
\nreligious affairs, at the vice presidential office and at a
\nnumber of mosques.<\/p>\n
Despite his tight schedule, he welcomed The Jakarta Post for
\nan interview at his modest but ample office on the second floor
\nof the UIN rectorate in Ciputat. Following is an excerpt:<\/p>\n
Question: It appears that people will not be celebrating Idul
\nFitri with joy due to the increasing burdens they have to bear.
\nHow do you view this?
\nAnswer: Yes, that's true. From the social and financial sides,
\nthere is less to look forward to this year. There are social
\nproblems and people face financial hardship, especially after the
\nfuel price increases prior to Ramadhan. This has been followed by
\nincreases in the prices of other commodities.<\/p>\n
There is an aid scheme for the poor, but there are many
\nexcesses. People have died lining up for the money.<\/p>\n
Public offices are attacked by mobs. Idul Fitri does not
\naffect the public at all.<\/p>\n
There will be a positive impact on rural areas when people
\nreturn home from working in the city, bringing money with them.
\nPerhaps this will give a little relief to the regions.
\nThe fuel price increases were introduced at a time when many
\npeople were experiencing financial hardship and there were
\nproblems within society. Do you think it is a reflection of
\ngovernment insensitivity?<\/p>\n
When we consider the burdens people have to bear, it must be
\nadmitted that it (the fuel price hike) also reflects a lack of
\nsensitivity.<\/p>\n
For example, the price of kerosene was increased by more than
\n100 percent, from Rp 700 to Rp 2,400.<\/p>\n
Kerosene users are mostly low-income families. If we had to
\nraise the price, it should not have been by more than 50 percent.
\nIn the field, the price can reach Rp 3,000 or Rp 4,000.<\/p>\n
Diesel oil and Premium gasoline are different cases. Gasoline
\nis mainly used by people in the middle- and high-income brackets.
\nIf they own a motorbike, for example, they must be better off. In
\nthis case, the increase was tolerable.<\/p>\n
But the kerosene increase was not reasonable. In this context,
\nthe government lacked sensitivity. The urban poor face more
\nhardships because, unlike the poor in rural areas, they cannot
\nswitch to firewood.<\/p>\n
Where would anyone find firewood in a city?
\nWhat does Islam teach its followers about sensitivity?<\/p>\n
Islam emphasizes sensitivity and social solidarity through the
\npractice of fasting. It is aimed at increasing sensitivity toward
\nand solidarity with people who can only afford to eat once or
\ntwice a day.<\/p>\n
At the same time, it encourages people who can afford to eat
\nthree times a day or who have enough wealth to experience the
\nhardship of poor people who live with hunger all the time.<\/p>\n
Through fasting, Muslims can strengthen their solidarity. At
\nthe end of the fasting month (Idul Fitri), each Muslim must
\ndonate alms.<\/p>\n
Aside from improving sensitivity and solidarity, fasting also
\nteaches restraint.<\/p>\n
The Koran states that fasting is aimed at improving taqwa
\n(faith). Taqwa helps people to stop their excesses. It is set out
\nin the Koran.<\/p>\n
The instruction to exercise restrain is repeated over and over
\nagain. However, this nation, which has the world largest Muslim
\npopulation, is ranked as one of the most corrupt nations. Why is
\nthat?<\/p>\n
It is because our daily religious practice is symbolic, it is
\nnot substantive. It focuses on symbols. The thing is, our
\nreligious life is a ritual of every individual.<\/p>\n
Our religious life is only \"personal piety\", not communal or
\nsocial piety.<\/p>\n
People pray daily, fast or go to Mecca on the haj, but the
\nreligious ritual is only for personal benefit, not social piety.<\/p>\n
Consequently, many people go to Mecca on the haj, but they
\nstill commit corruption. People have no discipline on the street,
\ndespite the fact that the religion teaches discipline.<\/p>\n
It happens because they think religious practice is only about
\npersonal affairs. As soon as they leave the mosque after praying,
\nthey forget the religious values.<\/p>\n
It clearly shows that there is still a disparity of awareness
\namong the people. They feel they are Muslim only at the mosque,
\nbut not at the market, at the office or on the street.<\/p>\n
Actually, Islam is not only about the physical motions of
\npraying five times a day, but is about values and norms practiced
\nin daily life, such as one's attitude at the office, at class, at
\nthe market or on the street.
\nIs this condition specific to Indonesia or it also common in
\nother countries?<\/p>\n
Of course, the problem is not that simple. The problem of
\nreligious life is closely related to other aspects. Religion is
\nbasically a moral issue, we may do it or we may not.<\/p>\n
If we want to live a better religious life, we need other
\naspects, like firm laws and regulations.<\/p>\n
Corruption cannot be eradicated simply through religious
\nteachings, we need legal infrastructure. The legal infrastructure
\nmust support the religious values. Because religion is only a
\nmoral concept, people continue to commit corruption.<\/p>\n
Although people may be devout, they are still humans who have
\nvarious needs and expectations. If a haj has a chance to
\nembezzle something, he will do it. He thinks he can be cleansed
\nof his sin through social donations. Part of the embezzled money
\ncan be donated to an orphanage or an Islamic boarding school. Of
\ncourse, this is the wrong way.<\/p>\n
It is clear that religious norms could prevail if there was
\nlegal infrastructure within society, better educated people and
\nmore prosperity.<\/p>\n
Religion is not an independent factor. It depends on other
\nfactors. It also relates to the attitudes and cultures of
\nsociety.<\/p>\n
We often see typically Islamic practices in a non-Muslim
\ncountry. In Western countries, people willingly queue or practice
\ndiscipline on the street. Even though they are not Muslim, they
\npractice Islamic values.<\/p>\n
Great Muslim thinkers like Muhammad Abduh once said when
\nvisiting France that Islamic values were implemented there even
\nthough there was no Muslim community.<\/p>\n
On the contrary, he said that he saw Muslims in Egypt, but
\nthey did not follow Islamic values.<\/p>\n
Principally, we must refer to the substantive Islam, not the
\nformality.
\nHow do you view certain Islamic groups here that campaign for
\nstrict adherence to Islamic ritual and formality, those who
\nreject pluralism?<\/p>\n
It is regrettable. Ritual is important. But, of course,
\nrituals are not the only important thing in religion because in
\nIslam other aspects -- relations between Muslims, Muslims and
\nnon-Muslims -- are also important.<\/p>\n
Islam should not be viewed only from the rituals. It must be
\nviewed from its substance.<\/p>\n
About pluralism, Islam considers pluralism as normal. There is
\noften misunderstanding about pluralism, as if pluralism will
\ncause syncretism of religion.<\/p>\n
Pluralism is appreciation of diversity. Accepting pluralism is
\nan acknowledgment that there are Christian, Buddhist, Hindu and
\nother religions apart from Islam.<\/p>\n
They have an equal right to exist. We have to respect each
\nother. It does not mean that we abandon our own faith. Of course,
\nChristians would also not be willing to abandon their faith for
\nthe sake of pluralism.<\/p>\n
Therefore, relations between people of different faiths are
\nimportant to develop. It is strange that there is opposition to
\npluralism.<\/p>\n
At a normative level, Islam is considered to be rahmatan lil
\nalamin (blessing to the universe). It must be actualized through
\nthe actions and attitude of Muslims. They could be a blessing to
\nthe universe.<\/p>\n
The Koran is only a (textual) source. Whether or not Islam
\ncould be a blessing to the universe depends on Muslims
\nthemselves.<\/p>\n
If Muslims want to be a blessing to the universe, they have to
\nimprove their attitude and respect others. If every difference
\nbetween Muslims was responded to with anger, it would only
\nportray Islam as a fierce religion.<\/p>\n
Islam as a blessing must be actualized in daily life. As long
\nas Muslims judge others or issue fatwas (to justify certain
\nactions), Islam is unlikely to a blessing to the universe.<\/p>\n
Western intellects will not accept the opinion that Islam is a
\nblessing if there is violence and conflict among Muslims
\nthemselves.
\nAs a Muslim intellectual who observes domestic politics, what do
\nyou think is our nation's biggest problem?<\/p>\n
It is complicated, but I think there is a problem of attitude
\nand culture. Our culture is not conducive for that.<\/p>\n
We need a revolution of culture and thought as well as
\nreligious attitude.<\/p>\n
We often claim that Indonesians have good a attitude, but I
\nthink that's a myth. We can see that our people can be fierce.
\nDuring the current distribution of aid for the poor, for example,
\npeople are revealing their true colors by violently competing
\nwith each other.<\/p>\n
At some levels of society, the fierceness increases. It is
\nrelated to cultural and religious factors.<\/p>\n
There are many things that must be developed, like education
\nand the economy. But I think our religious attitude should also
\nbe taken into consideration.
\nWe have a new leader and a new government. How can this new
\nadministration bring improvement?<\/p>\n
There are positive and negative sides. First, our present
\nleader is the result of the direct presidential election in 2004.
\nThis is monumental progress.<\/p>\n
Given the fact that almost 88 percent of our population is
\nMuslim, it clearly shows that there is no incompatibility between
\nIslam and democracy.<\/p>\n
The present government, which resulted from a democratic
\nprocess, cannot work well because the appointment of Cabinet
\nministers was based on political negotiation instead of
\nprofessionalism.<\/p>\n
When President Susilo announced his Cabinet, the public was
\nsurprised because many Cabinet members were considered
\nunqualified.<\/p>\n
There are demands for a Cabinet reshuffle, but I don't know if
\na reshuffle would help.<\/p>\n
I doubt that any future reshuffle that depended on political
\nconsiderations would produce a good outcome. Political deals have
\nbeen proven to have a negative effect on government performance.
\nThe month-long Ramadhan is coming to an end. What lessons can
\nIndonesians and the government learn from fasting and Idul Fitri
\nin order to improve conditions?<\/p>\n
First of all, the government should reduce the fuel price
\nincreases. The increases have not only created inflation, but
\nalso social unrest, mainly among the poor and among those with
\nlesser positions like teachers, soldiers and policemen.<\/p>\n
They are the ones suffering the most. This must be addressed
\nimmediately, otherwise it will create social unrest.<\/p>",
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