Komaruddin says fasting not a time for show
By Rita A. Widiadana
JAKARTA (JP): Komaruddin Hidayat is one of Indonesia's most prominent Muslim intellectuals whose thoughts and opinions have frequently stung the ears of many traditional ulemas.
Born in Muntilan, Magelang, Central Java, Komaruddin, 46, has written a number of books on Islam and edited Islamic journals. His books include Passing Over: Melintasi Batas Agama (Passing Over: Crossing Religious Borders); Agama Masa Depan: Perspektif Filsafat Perennial (Future of Religion: Perennial Philosophy Perspective); Memahami Bahasa Agama: Sebuah Kajian Hermenuetik (Understanding Religious Language: An Hermenuetik Analysis).
In his talks and writings, Komaruddin has consistently voiced the importance of interreligion dialog, the wisdom of tolerance and the respect to pluralism and individual rights.
"We should create inclusive political and theological climates to prevent the country's pluralistic society from possible conflicts," said Komaruddin, the father of two teenage children.
Respect and tolerance must be built among people with diverse religious and cultural backgrounds, added Komaruddin, who is now the director of Higher Learning Institutions at the Ministry of Religious Affairs.
Komaruddin started learning formal Islamic teachings at Pabelan Islamic Boarding School, Magelang, and at Al Iman School, Muntilan, both in Central Java.
"My kyai (religious teachers) were progressive and liberal. They gave us comprehensive knowledge of Islam as well as other knowledge. And more importantly, they taught us how to be self- disciplined, hardworking and have a sense of tolerance," he recalled. "I was exposed to pluralism since my early years."
Komaruddin was born in Muntilan surrounded by Catholic families, Chinese and Buddhist society, and ... members of the now-outlawed Indonesian Communist Party.
He continued his study on Islamic theology at the state-owned Syarif Hidayatullah Islamic Institute (IAIN), Jakarta. He got his doctorate degree on Western philosophy from the Middle East Technical University, Ankara, Turkey.
In 1986, together with Nurcholis Majid and other Muslim scholars, Komaruddin established the Paramadina Foundation, an Islamic research and development center, in Jakarta. Now, Komaruddin is also lecturer at the IAIN and other universities, which include Driyarkarya School of Philosophy.
To welcome Ramadhan, Komaruddin shared his opinion on fasting and Islam with The Jakarta Post in a recent interview at his office. The following is an excerpt from the interview.
Question: How do you view fasting and its the real message?
Answer: The messages of fasting are spiritually enriching and universal. Muslims are not only required to fast from dawn to dusk throughout the month by abstaining from eating, drinking, smoking and sexual relations, but also practicing and implementing the messages of fasting.
One who fasts is expected to undergo spiritual accomplishment. Those who are fasting are also required to increase their sense of solidarity, improve their moral and work ethics, and restrain from short-term temptations.
Several developed countries like the United States, Europe and Japan have practiced and translated these universal messages of fasting into their daily lives.
The Japanese, for instance, are modest, disciplined, hardworking and saving oriented. In Japan, hardly a man builds a house as luxurious as those at Pondok Indah (an elite residential area in South Jakarta) before he has adequate savings or is rich enough to deserve a luxury house.
By contrast, many people in Jakarta borrow money from banks to build one. The major cause of Indonesia's multidimensional crisis lies in the failure of the country's leaders to implement the messages of fasting. They lack work and moral ethics and are locked up in a materialistic lifestyle which, in turn, sacrifices the interests of the nation and the people.
Q: Fasting is one of the five obligations set by God to be carried out by Muslims. What is the relevancy between fasting and society?
A: It is true that we carry out fasting because of God's order. But, if we deeply explore the magnitude of fasting, we will find an orientation which is very humanistic and universal. There is a universal truth -- if one fasts, one is liberating him- or herself from the tangled webs of earthly life which refrains him or her from the Creator of life.
Ramadhan is the best time for Muslims to fight against material hegemony and to revitalize their inner lives by carrying out spiritual increase.
During the fasting month, Muslims are required to prefer silence to talking too much, to exercise contemplation, conduct dialog with their own souls and God Almighty. It is also a time to hone their compassion and empathy with regard to other people's suffering through the understanding of the meaning of hunger and thirst.
Q: Is there anything wrong with Indonesian leaders and people in their practice of fasting and implementing its messages?
A: In practicing Islamic teachings, Indonesians mostly put a heavier stress on ritual activities rather than understanding the substance of each ritual.
The orientation of fasting is stretched vertically so that the ritual is dedicated only to please God, to ask His forgiveness.
Here, God is portrayed as a hard and ferocious Creator. People pray and carry out religious practices to please God so that they will not become subject to divine wrath. After carrying out such a ritual, these people have the feeling of being purified, but, on the other hand, silently continue committing wrongdoings.
This kind of religious practice is similar to the form and spirit of animism against which Islam has been fighting. Such practices will not enhance people's level of religiosity but the tendency of receiving bribes.
Q: Can you be more specific? Give some examples ?
A: Let's say there is a well-known, rich and corrupt prominent figure who has conducted the haj pilgrimage to Mecca seven times, is fasting and giving alms to the poor. By doing all these rituals, the man hopes that he can be free from God's punishment and have his sins forgiven.
All of his efforts to win God's forgiveness will mean nothing because he continues with corrupt practices. Unfortunately, there are numerous people, businesspeople and government officials in Indonesia who share this attitude.
For them, religion is like a beautifully wrapped gift. People could be deceived by their appearance and social and religious status.
Another example: Many people adore Mbak Tutut (Siti Hardiyanti Rukmana, the first daughter of former president Soeharto), because she wears kerudung (Islamic head scarf), an obligation for Muslim women. They do not care that in reality, she has been found abusing his father's power to get business projects. People are easily deceived by appearances and social and religious symbols.
In short, Indonesians, their leaders in particular, have not yet implemented the essentials of fasting and praying in the social, economic, cultural and political sense of meaning.
Corruption, collusion, poverty, social injustice, violations of communal and individual rights are still rampant.
Q: How did this happen? Since Indonesians have long been recognized as a religious people...
A: It has a long history. Religion, religious institutions and religious leaders have long been coopted by political powers, especially during the New Order rule.
Most ulemas articulated religion in ritual and dogmatic levels. They pushed aside the essence, humanity, universality of Islam. And they neglected their social function to control the power.
Many government and political leaders visited pesantren (Islamic boarding schools) to gain support from ulemas. There was a widespread collusion between religious leaders and the authorities.
The ulemas did not care to warn the repressive, unscrupulous regime to stop its authoritarian practices. This was the root of the nation's ongoing crisis. Lack of religious tolerance, sectarianism and ethnic egotism have worsened the crisis.
Q: Is there any possible way to improve our social, cultural and religious lives amid this crisis?
A: Ulemas and other religious leaders must be independent from the authorities and should exercise control over them.
The government, on the other hand, must pay more attention to the welfare of its people. Religiosity and tolerance would not flourish in the absence of people's welfare, good education programs and respecting basic rights.
Q: How can we create such a prosperous and harmonious community?
A: By improving the social and education system. And religious teachings must be returned to their original tracks.
Last but not the least, Indonesians need to implement democratic values in the family, schools and state administration.
By practicing this, I am sure, Indonesia will enter a new and brighter era.