Islamic state not necessary, say scholars

Tidak Ada Negara Islam, Surat-Surat Politik Nurcholish Madjid - Mohamad Roem (There is no Islamic state, Political Letters between Nurcholish Madjid and Mohamad Roem); Editor: Agus Edi Sasono; Djambatan, Jakarta 1997; xxvii + 123 pages; Rp 10,000

JAKARTA (JP): The Islamic State has long been the subject of intense debate among Indonesian political observers. The topic is popular because most Indonesians are Moslem and because the concept of an Islamic State is not clearly explained in the Koran or records of the Prophet Muhammad's teachings.

Moslem scholars like Ibn Taymiyyah, Abd al-Karim Zaidan and Fazlur Rahman agree that an Islamic state is needed to implement Muhammad's word. Yet the most important discourse on power within the Koran reveals that the state is subject to the concept of morality, which indicates faith, but does not say that a state has to be Islamic.

Moslems believe that Islam is a moral ideal and does not deal solely with religious principles and concepts unrelated to present or historical social contexts. Islam needs an historical infrastructure to contain its moral preachings and a modern social context in which to exist.

This book contains parts of a correspondence discussing the concept of an Islamic state conducted between the leading members of two Islamic organizations rooted in different generations.

The late Mohamad Roem represents the views and opinions of the Jong Islamieten Bond (Dutch for Association of Moslem Youths), founded in 1925 under the leadership of Haji Agus Salim.

Nurcholish Madjid, a former chairman of the Himpunan Mahasiswa Islam (HMI- Association of Moslem University Students) set up by Lafran Pane in 1947, represents the younger of the two generations.

There are at least two elements of their dialog which can be studied -- the letters shed new light on the struggle of Indonesian Moslems and correct some distorted historical facts.

The book also reveals how the two figures respect each other and, in cases of misunderstanding, each politely asks the other to clarify statements and listens to the explanation with tolerance and good manners.

Roem argues that an Islamic political party is needed to provide an infrastructure for Moslems. On the other hand, Nurcholish argues in favor of Islam but against an Islamic political party. Both Roem and Nurcholish agree that Islamic teachings do not include the concept of an Islamic state.

The two share a belief that establishing an Islamic state is not essential. Islamic teachings stress the importance of taqwa (righteous and self-restraint before God) for Moslems. A state and government at most only provides the means for people to develop these finer qualities.

If a Moslem truly pursues these ethical principles through devotional acts to the one true God, he or she will emerge as a true democrat.

For this reason, Nurcholish believes the structure and ideology of the state is not important. Of greater meaning are values, which are blessed by God, are cultural, and do not require state assistance to develop. Culture also comprises education, religious propagation, the arts and sciences.

Accordingly, Nurcholish aspires to a convergence of Indonesian society around equitable principles, democracy and social justice. He believes in an open and free state underpinned by the Pancasila state philosophy.

Also discussed in the letters is the relationship between Mohammad Natsir, the leader of Masyumi, a large Moslem organization, and Sutan Sjahrir, the country's first prime minister, Natsir's junior and a leader of the socialist party, during the early years of independence. Some HMI leaders believed Natsir was subordinated to Syahrir, a move which they took a dim view of.

However, Roem, in a letter dated June 7th, 1983, spoke out against this commonly held view.

Natsir, he argued, did not follow Sjahrir. Although Sjahrir invited Natsir to join to his cabinet in 1946, the act did not greatly influence the relationship between the two men.

Natsir's career in politics peaked in 1950 and 1951 when he was prime minister. On the other hand, Sjahrir did not play any further role in the government after his third cabinet collapsed in 1947.

The book also contains an article by Amien Rais reproduced from a 1982 edition of Panji Masyarakat magazine. In it, Amien argues that neither the Koran or the teachings of the Prophet Muhammad say anything about an Islamic state and there is therefore no imperative to form such an entity.

Provided a state adheres to Islamic ethics, upholds social justice and an egalitarian society, and distances itself from the exploitation of humankind, any state is good from the Islamic point of view.

-- Ruslani

The reviewer is an editor at the Bentang Budaya Foundation in Yogyakarta.