Azyumardi Azra:

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.