Frenchwoman turns from reporting to studying Islam
By Kafil Yamin
BANDUNG (JP): If there is anyone with a clear view of the interreligious conflicts in Indonesia, it is Andre Feillard, a French historian specializing in Indonesian studies.
Her doctoral dissertation discussing the role of Nahdlatul Ulama (NU), Indonesia's largest Muslim organization, in Indonesian politics drew her into the inner circle of kyai (Muslim clerics).
"Being among the kyai, we feel we are virtuous human beings. I enjoy being with them," she said. "They prescribe to simple lines of thinking and lead simple lives. They have a high sense of humor."
The journalist-turned-academic has launched an Indonesian book version of the dissertation, NU dan Negara (NU and the State), which incorporates the latest developments of religious life in the country.
After working as a correspondent for Agence France Presse in Jakarta from 1972 to 1989, coupled with an academic career at Le Havre University, Feillard's knowledge of Islam and its political role in Indonesia dives deep down to almost every curve and nerve of Islamic anatomy.
During a recent discussion promoting her book held at the Bandung French Cultural Center, Feillard mentioned names of numerous clerics and their respective views, from popular ones like Abdurrahman Wahid, better known as Gus Dur, Nurcholish Madjid, Wahid Hasyim, Kyai Masykur and Kahar Muzakkir to the less well-known Zarkasih Nur and Wahab Hasbullah.
She even stated names that Indonesian Muslims themselves could hardly recognize, those of local kyai. Amazingly, Feillard was able to explain and distinguish each of their views. She quotes Arabic sentences with perfect pronunciation.
Feillard is also a witty speaker on Islamic terms like zakat (religious alms), tasawuf (escapism) and waris (inheritance law). She quoted Imam al-Ghazali, Ibnu Taimiyah, Mohammad Abduh and Rasyid Ridha, pillars of Islam from history.
She mentioned from memory decisive moments in Indonesian history and explained the events around them with almost no pauses.
"In March 29, 1954, ulemas granted Sukarno the title Waliyyul amri dlaruri bissyaukah (legitimate ruler of state foundations). It indicates the ulemas' favored national unity. They were willing to pin religious legitimacy on the state rather than seeing national disintegration. Ulemas have stuck to this stand until now," she told The Jakarta Post.
She attributes her success in gaining her doctorate to prayers of the kyai. On one occasion, a group of clerics in East Java held a joint special prayer service for her successful research. "I was really touched," she said.
"Look, I am a Catholic woman, a Westerner. They kyai) knew I was doing my PhD dissertation. I wasn't feeling any psychological barrier. Not only had they been so cooperative, they also gave genuine support."
Her close relationship with clerics and pesantren (traditional Islamic boarding school) communities started with her intensive contact with Gus Dur, a man she holds in high regard.
"It is Gus Dur who took me to various pesantren and introduced me to the clerics. I was so welcome because of Gus Dur," she added.
Years of contact, long trips and discussions with the grandson of noted ulema Hasyim Asy'ari, NU's founding father, gave her a chance to know and understand a man who is frequently misunderstood. She found in Gus Dur superb reasoning power, divine wisdom and never-ending energy.
"Some years ago, I joined his trip. He visited three to four different places that were separated by hundreds of kilometers. I was extremely exhausted. But he appeared to remain fresh. He still addressed some gatherings, met many people and chatted with them," Feillard recalled.
She considered Gus Dur a splendid figure from Islam.
"He prefers to see Islam, and it is, as rahmatan lil alamiin (blessing for the whole universe). So it should become the power of humanity. It should cultivate and generate equality, justice and prosperity," she said.
"Based on this grand premise, he stressed amal (practice or content) of Islam instead of form or structure. So he is a bit unhappy with a formal Islamic group like ICMI (Association of Indonesian Muslim Intellectuals)."
His only "shortcoming", she said, would be the difficulty in expressing his ideas which "need comprehensive elaboration especially to those whose level of thinking is far below him. And he does not have enough time for it."
She believed he was frequently misunderstood.
"Gus Dur needs a sort of mouthpiece who can explain his views to the common people. He is so far the most misunderstood figure. And it is not good to let him as he is."
Feillard long believed Islam in Indonesia had the potential to become outstanding for several reasons. For one, there are high- level intellectual discourses on the best implementation of Islam in state affairs. It has shown a common view emphasizing the content of Islam instead of form.
"Thanks to tireless advocacy of the practice-oriented Islam by noted intellectuals like Nurcholish Madjid and Gus Dur, many Muslims now would prevent any attempt of creating an Islamic state in a multireligion and multirace country."
For another, Islam in Indonesia has reached considerable achievements, compared to Pakistan, Iran and some Middle East countries.
"Once, a delegation from Pakistan expressed their admiration on a women's wing of the Muhammadiyah who enjoyed freedom and carried out various social activities."
She related how she was a special witness to a heated debate on female leadership between members of the Women's Association of Nahdlatul Ulama (PWUN) with a prominent cleric.
"And Gus Dur's role in such an intellectual climate is anything but decisive," she said.
On the present escalation of violence and rioting, she believed the unrest was rooted more in political and economic reasons rather than religious one.
"The cases are the explosion of long-subjugated political expression and sense of justice that have been exploited for political ends," she said.