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)