Komaruddin says fasting not a time for show<\/p>\n
By Rita A. Widiadana<\/p>\n
JAKARTA (JP): Komaruddin Hidayat is one of Indonesia's most
\nprominent Muslim intellectuals whose thoughts and opinions have
\nfrequently stung the ears of many traditional ulemas.<\/p>\n
Born in Muntilan, Magelang, Central Java, Komaruddin, 46, has
\nwritten a number of books on Islam and edited Islamic journals.
\nHis books include Passing Over: Melintasi Batas Agama (Passing
\nOver: Crossing Religious Borders); Agama Masa Depan: Perspektif
\nFilsafat Perennial (Future of Religion: Perennial Philosophy
\nPerspective); Memahami Bahasa Agama: Sebuah Kajian Hermenuetik
\n(Understanding Religious Language: An Hermenuetik Analysis).<\/p>\n
In his talks and writings, Komaruddin has consistently voiced
\nthe importance of interreligion dialog, the wisdom of tolerance
\nand the respect to pluralism and individual rights.<\/p>\n
\"We should create inclusive political and theological climates
\nto prevent the country's pluralistic society from possible
\nconflicts,\" said Komaruddin, the father of two teenage children.<\/p>\n
Respect and tolerance must be built among people with diverse
\nreligious and cultural backgrounds, added Komaruddin, who is now
\nthe director of Higher Learning Institutions at the Ministry of
\nReligious Affairs.<\/p>\n
Komaruddin started learning formal Islamic teachings at
\nPabelan Islamic Boarding School, Magelang, and at Al Iman School,
\nMuntilan, both in Central Java.<\/p>\n
\"My kyai (religious teachers) were progressive and liberal.
\nThey gave us comprehensive knowledge of Islam as well as other
\nknowledge. And more importantly, they taught us how to be self-
\ndisciplined, hardworking and have a sense of tolerance,\" he
\nrecalled. \"I was exposed to pluralism since my early years.\"<\/p>\n
Komaruddin was born in Muntilan surrounded by Catholic
\nfamilies, Chinese and Buddhist society, and ... members of the
\nnow-outlawed Indonesian Communist Party.<\/p>\n
He continued his study on Islamic theology at the state-owned
\nSyarif Hidayatullah Islamic Institute (IAIN), Jakarta. He got his
\ndoctorate degree on Western philosophy from the Middle East
\nTechnical University, Ankara, Turkey.<\/p>\n
In 1986, together with Nurcholis Majid and other Muslim
\nscholars, Komaruddin established the Paramadina Foundation, an
\nIslamic research and development center, in Jakarta. Now,
\nKomaruddin is also lecturer at the IAIN and other universities,
\nwhich include Driyarkarya School of Philosophy.<\/p>\n
To welcome Ramadhan, Komaruddin shared his opinion on fasting
\nand Islam with The Jakarta Post in a recent interview at his
\noffice. The following is an excerpt from the interview.<\/p>\n
Question: How do you view fasting and its the real message?<\/p>\n
Answer: The messages of fasting are spiritually enriching and
\nuniversal. Muslims are not only required to fast from dawn to
\ndusk throughout the month by abstaining from eating, drinking,
\nsmoking and sexual relations, but also practicing and
\nimplementing the messages of fasting.<\/p>\n
One who fasts is expected to undergo spiritual accomplishment.
\nThose who are fasting are also required to increase their sense
\nof solidarity, improve their moral and work ethics, and restrain
\nfrom short-term temptations.<\/p>\n
Several developed countries like the United States, Europe and
\nJapan have practiced and translated these universal messages of
\nfasting into their daily lives.<\/p>\n
The Japanese, for instance, are modest, disciplined,
\nhardworking and saving oriented. In Japan, hardly a man builds a
\nhouse as luxurious as those at Pondok Indah (an elite residential
\narea in South Jakarta) before he has adequate savings or is rich
\nenough to deserve a luxury house.<\/p>\n
By contrast, many people in Jakarta borrow money from banks to
\nbuild one. The major cause of Indonesia's multidimensional crisis
\nlies in the failure of the country's leaders to implement the
\nmessages of fasting. They lack work and moral ethics and are
\nlocked up in a materialistic lifestyle which, in turn, sacrifices
\nthe interests of the nation and the people.<\/p>\n
Q: Fasting is one of the five obligations set by God to be
\ncarried out by Muslims. What is the relevancy between fasting and
\nsociety?<\/p>\n
A: It is true that we carry out fasting because of God's order.
\nBut, if we deeply explore the magnitude of fasting, we will find
\nan orientation which is very humanistic and universal. There is a
\nuniversal truth -- if one fasts, one is liberating him- or
\nherself from the tangled webs of earthly life which refrains him
\nor her from the Creator of life.<\/p>\n
Ramadhan is the best time for Muslims to fight against
\nmaterial hegemony and to revitalize their inner lives by carrying
\nout spiritual increase.<\/p>\n
During the fasting month, Muslims are required to prefer
\nsilence to talking too much, to exercise contemplation, conduct
\ndialog with their own souls and God Almighty. It is also a time
\nto hone their compassion and empathy with regard to other
\npeople's suffering through the understanding of the meaning of
\nhunger and thirst.<\/p>\n
Q: Is there anything wrong with Indonesian leaders and people in
\ntheir practice of fasting and implementing its messages?<\/p>\n
A: In practicing Islamic teachings, Indonesians mostly put a
\nheavier stress on ritual activities rather than understanding the
\nsubstance of each ritual.<\/p>\n
The orientation of fasting is stretched vertically so that the
\nritual is dedicated only to please God, to ask His forgiveness.<\/p>\n
Here, God is portrayed as a hard and ferocious Creator. People
\npray and carry out religious practices to please God so that they
\nwill not become subject to divine wrath. After carrying out such
\na ritual, these people have the feeling of being purified, but,
\non the other hand, silently continue committing wrongdoings.<\/p>\n
This kind of religious practice is similar to the form and
\nspirit of animism against which Islam has been fighting. Such
\npractices will not enhance people's level of religiosity but the
\ntendency of receiving bribes.<\/p>\n
Q: Can you be more specific? Give some examples ?<\/p>\n
A: Let's say there is a well-known, rich and corrupt prominent
\nfigure who has conducted the haj pilgrimage to Mecca seven times,
\nis fasting and giving alms to the poor. By doing all these
\nrituals, the man hopes that he can be free from God's punishment
\nand have his sins forgiven.<\/p>\n
All of his efforts to win God's forgiveness will mean nothing
\nbecause he continues with corrupt practices. Unfortunately, there
\nare numerous people, businesspeople and government officials in
\nIndonesia who share this attitude.<\/p>\n
For them, religion is like a beautifully wrapped gift. People
\ncould be deceived by their appearance and social and religious
\nstatus.<\/p>\n
Another example: Many people adore Mbak Tutut (Siti Hardiyanti
\nRukmana, the first daughter of former president Soeharto),
\nbecause she wears kerudung (Islamic head scarf), an obligation
\nfor Muslim women. They do not care that in reality, she has been
\nfound abusing his father's power to get business projects. People
\nare easily deceived by appearances and social and religious
\nsymbols.<\/p>\n
In short, Indonesians, their leaders in particular, have not
\nyet implemented the essentials of fasting and praying in the
\nsocial, economic, cultural and political sense of meaning.<\/p>\n
Corruption, collusion, poverty, social injustice, violations
\nof communal and individual rights are still rampant.<\/p>\n
Q: How did this happen? Since Indonesians have long been
\nrecognized as a religious people...<\/p>\n
A: It has a long history. Religion, religious institutions and
\nreligious leaders have long been coopted by political powers,
\nespecially during the New Order rule.<\/p>\n
Most ulemas articulated religion in ritual and dogmatic
\nlevels. They pushed aside the essence, humanity, universality of
\nIslam. And they neglected their social function to control the
\npower.<\/p>\n
Many government and political leaders visited pesantren
\n(Islamic boarding schools) to gain support from ulemas. There was
\na widespread collusion between religious leaders and the
\nauthorities.<\/p>\n
The ulemas did not care to warn the repressive, unscrupulous
\nregime to stop its authoritarian practices. This was the root of
\nthe nation's ongoing crisis. Lack of religious tolerance,
\nsectarianism and ethnic egotism have worsened the crisis.<\/p>\n
Q: Is there any possible way to improve our social, cultural and
\nreligious lives amid this crisis?<\/p>\n
A: Ulemas and other religious leaders must be independent from
\nthe authorities and should exercise control over them.<\/p>\n
The government, on the other hand, must pay more attention to
\nthe welfare of its people. Religiosity and tolerance would not
\nflourish in the absence of people's welfare, good education
\nprograms and respecting basic rights.<\/p>\n
Q: How can we create such a prosperous and harmonious community?<\/p>\n
A: By improving the social and education system. And religious
\nteachings must be returned to their original tracks.<\/p>\n
Last but not the least, Indonesians need to implement
\ndemocratic values in the family, schools and state
\nadministration.<\/p>\n
By practicing this, I am sure, Indonesia will enter a new and
\nbrighter era.<\/p>",
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