Azyumardi Azra:
Islam, restraint and corruption
Kurniawan Hari The Jakarta Post/Jakarta
Prominent Muslim intellectual and rector at Syarif Hidayatullah State Islamic University (UIN) in Ciputat, Banten, Prof. Azyumardi Azra is a friendly, humble person.
He often discusses a variety of matters with colleagues, academicians, politicians, leaders of non-governmental organizations (NGOs) and newspeople.
His affinity with the media comes from his experience as a journalist with the now-defunct Panji Masyarakat weekly magazine from 1979 through 1985.
Born in Lubuk Alung, West Sumatra, on March 4, 1955, Azyumardi completed his studies at IAIN (as UIN was known as back then) in 1982. He got his Master's degree from the Columbia University's Middle East and Asian Languages and Cultures in 1998.
Two years later, he got a Master's degree in history at the same university. His got his doctorate in 1992.
As an academician, he has proven his intellectual capacity by writing 18 books. Another book, Islam and Democracy in Indonesia, is due for release this month.
His views on Islam and pluralism has encouraged foreign experts to take a closer look at Islam in Indonesia. In 2004, Azyumardi was a fellow professor at the University of Melbourne, Australia.
Married to Ipah Fariha since 1983, Azyumardi has four children. He is a highly disciplined man.
He arrives at his office at 7:30 a.m. and works until 4 p.m., except during Ramadhan when he shortens his hours to 8 a.m. to 3 p.m.
"For me, it is important that I get enough sleep. I usually go to bed at 9 p.m. and wake up at 3 a.m.," he said, adding that he also exercised regularly.
He has preached at various places, such as at former Golkar leader Akbar Tandjung's house, at the office of the minister of religious affairs, at the vice presidential office and at a number of mosques.
Despite his tight schedule, he welcomed The Jakarta Post for an interview at his modest but ample office on the second floor of the UIN rectorate in Ciputat. Following is an excerpt:
Question: It appears that people will not be celebrating Idul Fitri with joy due to the increasing burdens they have to bear. How do you view this? Answer: Yes, that's true. From the social and financial sides, there is less to look forward to this year. There are social problems and people face financial hardship, especially after the fuel price increases prior to Ramadhan. This has been followed by increases in the prices of other commodities.
There is an aid scheme for the poor, but there are many excesses. People have died lining up for the money.
Public offices are attacked by mobs. Idul Fitri does not affect the public at all.
There will be a positive impact on rural areas when people return home from working in the city, bringing money with them. Perhaps this will give a little relief to the regions. The fuel price increases were introduced at a time when many people were experiencing financial hardship and there were problems within society. Do you think it is a reflection of government insensitivity?
When we consider the burdens people have to bear, it must be admitted that it (the fuel price hike) also reflects a lack of sensitivity.
For example, the price of kerosene was increased by more than 100 percent, from Rp 700 to Rp 2,400.
Kerosene users are mostly low-income families. If we had to raise the price, it should not have been by more than 50 percent. In the field, the price can reach Rp 3,000 or Rp 4,000.
Diesel oil and Premium gasoline are different cases. Gasoline is mainly used by people in the middle- and high-income brackets. If they own a motorbike, for example, they must be better off. In this case, the increase was tolerable.
But the kerosene increase was not reasonable. In this context, the government lacked sensitivity. The urban poor face more hardships because, unlike the poor in rural areas, they cannot switch to firewood.
Where would anyone find firewood in a city? What does Islam teach its followers about sensitivity?
Islam emphasizes sensitivity and social solidarity through the practice of fasting. It is aimed at increasing sensitivity toward and solidarity with people who can only afford to eat once or twice a day.
At the same time, it encourages people who can afford to eat three times a day or who have enough wealth to experience the hardship of poor people who live with hunger all the time.
Through fasting, Muslims can strengthen their solidarity. At the end of the fasting month (Idul Fitri), each Muslim must donate alms.
Aside from improving sensitivity and solidarity, fasting also teaches restraint.
The Koran states that fasting is aimed at improving taqwa (faith). Taqwa helps people to stop their excesses. It is set out in the Koran.
The instruction to exercise restrain is repeated over and over again. However, this nation, which has the world largest Muslim population, is ranked as one of the most corrupt nations. Why is that?
It is because our daily religious practice is symbolic, it is not substantive. It focuses on symbols. The thing is, our religious life is a ritual of every individual.
Our religious life is only "personal piety", not communal or social piety.
People pray daily, fast or go to Mecca on the haj, but the religious ritual is only for personal benefit, not social piety.
Consequently, many people go to Mecca on the haj, but they still commit corruption. People have no discipline on the street, despite the fact that the religion teaches discipline.
It happens because they think religious practice is only about personal affairs. As soon as they leave the mosque after praying, they forget the religious values.
It clearly shows that there is still a disparity of awareness among the people. They feel they are Muslim only at the mosque, but not at the market, at the office or on the street.
Actually, Islam is not only about the physical motions of praying five times a day, but is about values and norms practiced in daily life, such as one's attitude at the office, at class, at the market or on the street. Is this condition specific to Indonesia or it also common in other countries?
Of course, the problem is not that simple. The problem of religious life is closely related to other aspects. Religion is basically a moral issue, we may do it or we may not.
If we want to live a better religious life, we need other aspects, like firm laws and regulations.
Corruption cannot be eradicated simply through religious teachings, we need legal infrastructure. The legal infrastructure must support the religious values. Because religion is only a moral concept, people continue to commit corruption.
Although people may be devout, they are still humans who have various needs and expectations. If a haj has a chance to embezzle something, he will do it. He thinks he can be cleansed of his sin through social donations. Part of the embezzled money can be donated to an orphanage or an Islamic boarding school. Of course, this is the wrong way.
It is clear that religious norms could prevail if there was legal infrastructure within society, better educated people and more prosperity.
Religion is not an independent factor. It depends on other factors. It also relates to the attitudes and cultures of society.
We often see typically Islamic practices in a non-Muslim country. In Western countries, people willingly queue or practice discipline on the street. Even though they are not Muslim, they practice Islamic values.
Great Muslim thinkers like Muhammad Abduh once said when visiting France that Islamic values were implemented there even though there was no Muslim community.
On the contrary, he said that he saw Muslims in Egypt, but they did not follow Islamic values.
Principally, we must refer to the substantive Islam, not the formality. How do you view certain Islamic groups here that campaign for strict adherence to Islamic ritual and formality, those who reject pluralism?
It is regrettable. Ritual is important. But, of course, rituals are not the only important thing in religion because in Islam other aspects -- relations between Muslims, Muslims and non-Muslims -- are also important.
Islam should not be viewed only from the rituals. It must be viewed from its substance.
About pluralism, Islam considers pluralism as normal. There is often misunderstanding about pluralism, as if pluralism will cause syncretism of religion.
Pluralism is appreciation of diversity. Accepting pluralism is an acknowledgment that there are Christian, Buddhist, Hindu and other religions apart from Islam.
They have an equal right to exist. We have to respect each other. It does not mean that we abandon our own faith. Of course, Christians would also not be willing to abandon their faith for the sake of pluralism.
Therefore, relations between people of different faiths are important to develop. It is strange that there is opposition to pluralism.
At a normative level, Islam is considered to be rahmatan lil alamin (blessing to the universe). It must be actualized through the actions and attitude of Muslims. They could be a blessing to the universe.
The Koran is only a (textual) source. Whether or not Islam could be a blessing to the universe depends on Muslims themselves.
If Muslims want to be a blessing to the universe, they have to improve their attitude and respect others. If every difference between Muslims was responded to with anger, it would only portray Islam as a fierce religion.
Islam as a blessing must be actualized in daily life. As long as Muslims judge others or issue fatwas (to justify certain actions), Islam is unlikely to a blessing to the universe.
Western intellects will not accept the opinion that Islam is a blessing if there is violence and conflict among Muslims themselves. As a Muslim intellectual who observes domestic politics, what do you think is our nation's biggest problem?
It is complicated, but I think there is a problem of attitude and culture. Our culture is not conducive for that.
We need a revolution of culture and thought as well as religious attitude.
We often claim that Indonesians have good a attitude, but I think that's a myth. We can see that our people can be fierce. During the current distribution of aid for the poor, for example, people are revealing their true colors by violently competing with each other.
At some levels of society, the fierceness increases. It is related to cultural and religious factors.
There are many things that must be developed, like education and the economy. But I think our religious attitude should also be taken into consideration. We have a new leader and a new government. How can this new administration bring improvement?
There are positive and negative sides. First, our present leader is the result of the direct presidential election in 2004. This is monumental progress.
Given the fact that almost 88 percent of our population is Muslim, it clearly shows that there is no incompatibility between Islam and democracy.
The present government, which resulted from a democratic process, cannot work well because the appointment of Cabinet ministers was based on political negotiation instead of professionalism.
When President Susilo announced his Cabinet, the public was surprised because many Cabinet members were considered unqualified.
There are demands for a Cabinet reshuffle, but I don't know if a reshuffle would help.
I doubt that any future reshuffle that depended on political considerations would produce a good outcome. Political deals have been proven to have a negative effect on government performance. The month-long Ramadhan is coming to an end. What lessons can Indonesians and the government learn from fasting and Idul Fitri in order to improve conditions?
First of all, the government should reduce the fuel price increases. The increases have not only created inflation, but also social unrest, mainly among the poor and among those with lesser positions like teachers, soldiers and policemen.
They are the ones suffering the most. This must be addressed immediately, otherwise it will create social unrest.