Gus Dur and Amien Rais discuss Islamic politics

Gus Dur and Amien Rais discuss Islamic politics

JAKARTA (JP): The leaders of Indonesia's two largest Moslem
organizations, long thought to be on less than friendly terms,
yesterday sat together for what some people have dubbed a
"reconciliation" meeting.

Abdurrahman Wahid of the 30-million strong, rural-based
Nahdlatul Ulama (NU) and Amien Rais of the 28-million member
reformist Muhammadiyah discussed last night Islamic politics and
agreed on the need to struggle, both from within and outside the
political system, for the Islamic cause.

The meeting, held by the Association of Indonesian Moslem
Students (PMII) to discuss a newly-published book on Islam, also
featured poet Emha Ainun Nadjib, and social political observers
Nurcholish Madjid, Yusril Ihza Mahendra and M. Sobary. Hundreds
of people, mostly youths, packed the hall of the Sunda Kelapa
Mosque in Central Jakarta to attend the much-publicized
gathering.

The book discussed last night was Islam. Demokrasi Atas Bawah.
Polemik Strategi Perjuangan Gus Dur dan Amien Rais (High and Low
Democracy: Polemics on the Strategies of Gus Dur and Amien Rais).
It argues in general that Abdurrahman Wahid, better known as Gus
Dur, fights for the Islamic cause in the political arena at a
grassroots level, whereas Amien Rais campaigns at the upper layer
of society and in close proximity to the ruling elite.

The gathering itself was significant because of the long-
standing perception that Abdurrahman and Amien did not get along
due to the differences in their political strategies.

Both Abdurrahman and Amien, however, yesterday agreed that
highlighting differences may do the Islamic cause more harm than
good.

Abdurrahman said in his explanation that Indonesian Moslems
need "independent, collective leaders" to help them juggle
greater political opportunities as well as the threat of Islam
becoming a mere political tool.

He pointed out that the current political situation offers
Moslems more roles. Along with the opportunities, however, come
dangers, namely some people's wish to "formalize" Islam within
the state structure.

"There's the trap..a process of institutionalizing (people's
wishes) to regulate the life of the ummat (Moslem community) into
an institution," said Abdurrahman.

He championed the need for Moslems to enter various spheres of
political life, both "inside" and "outside" of the political
power structure.

"We need Islamic political forces outside of the system...be
they ICMI (the Association of Indonesian Moslem Intellectuals),
Muhammadiyah, NU..." he said.

He also pointed out that Islamic communities need independent
leaders who can push for a better balance between political
institutions.

"We must not let the executive branch of power became too
strong and the legislative too weak," he said.

Quoted in the book, Amien Rais, who is also a leading member
of ICMI, said that his involvement in the politically well-
connected organization did not mean that he had chosen "the upper
lane" to fight for Islam's cause.

"I still believe that it's the 'voice from down below' that
has a greater opportunity to reach success," he said. "The 'upper
lane' is secondary."

Abdurrahman Wahid said he believed current political
developments have led to the disappearance of formal Islamic
political institutions, but have given greater clout to informal
Moslem leaders.

"The Islamic movement is now within the system while acting as
a 'corrector' residing outside of the system," he said.

The perceived differences between Nahdlatul Ulama and
Muhammadiyah are long standing. Muhammadiyah was established 84
years ago as a campaign to purify the practice of Islam.

Founded by K.H. Ahmad Dahlan, the organization does not rule
out adopting Western thoughts believed to be beneficial.

Nahdlatul Ulama, on the other hand, was established in 1926
as, many people believed, a reaction to the more modern
Muhammadiyah movement. (swe)