Islam, Fundamentalists & Democracy: A Perspective from Indonesia (original) (raw)

As a religion, Islam provides values, ethics, norms and guidelines, but not a quick panacea, for Islam and democracy in Indonesia. So it is very important for Islamic scholars, leaders and Muslim intelligentsia to make their people be aware and conscious that the fundamentalism, radicalism and violence are the wrong answer at the wrong time to address the problems. Fundamentalism and radicalism with violent face are not the answer to tackle the poverty, social crisis, environmental crisis, global inequities and various multi-dimensional problems in recent years. Islam will be come in handy, useful and meaningful if it can make a real contribution as values, ethics, morals, ideas, thoughts, solutions and philosophy for the communities in addressing the real issues, so that Islam would be menaningful and useful in overcoming radicalism and fundamnetalism. Will Indonesian Islam be capable and credible in dealing with this challenge? It depends on its leader and ‘ulamā’s.

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The rise of Islamism and the future of Indonesian Islam

Journal of International Studies, 2020

Since the downfall of Suharto's dictatorial regime in 1998, Indonesia has witnessed a surge of various Islamist groups that have potentially threatened the country's religious tolerance, civil Islam, and civic pluralism. Moreover, it is suggested that the rise of Islamist groups could likely transform Indonesia into an intolerant Islamist country. However, this article asserts that the Islamist groups are unlikely to reform Indonesia into an Islamic State or Sharia-based government and society, and are unable to receive the support and approval of the Indonesian Muslim majority due to the following fundamental reasons: the groups' internal and inherent weaknesses, ruptured alliance among the groups, lack of Islamist political parties, limited intellectual grounds of the movement, the accommodation of some influential Muslim clerics and figures into the central government body, and public opposition toward the Islamist groups.

RE-EXAMINING INDONESIAN ISLAM AS MODEL FOR DEMOCRATIC MUSLIM-MAJORITY COUNTRIES

THE 16th ANNUAL INTERNATIONAL CONFERENCE ON ISLAMIC STUDIES (AICIS) , 2016

A very long heated debate on whether or not democracy is inherently in line with Islam happens in many countries. The reliable fact proved that most of Muslim majority countries rejected democracy system to be implemented in their countries. While most of Muslim-majority country rejected to implement the democracy system in their countries, Indonesia allegedly appeared as model Muslim-majority country that integrates Islamic teachings and democracy values. Its ability to fuse democracy and Islam was praised by many political pundits and academicians from both Indonesia itself and other countries. Notwithstanding some has been optimist with the relation between Islam and democracy in Indonesia, this optimistic attitude should be reexamined for there are still many hardliner Islamic groups that threaten Indonesia democracy and Pancasila. The existence of these groups has added the large number of violence and intolerance behavior against minority groups. This raises a question, could we still put hope on Indonesian Islam as a model for democratic Muslim-majority countries? This article will deeply explore to answer it.

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Asia Policy, 2020

The recent prominence of conservative and hard-line Islamism in Indonesia—as seen during the 2016 Defending Islam rallies and the 2019 Indonesian presidential election campaign—is not an isolated, one-time phenomenon. Islamism has a long historical precedence dating back to Indonesia’s independence in 1945 when the country’s founders debated whether Islamist principles should be part of the constitution and national ideology. Public expressions of Islamism returned to the fore when Suharto fell from power in 1998. Conservative Islamists have been able to gain followers and political influence due to their shrewdness in utilizing new and innovative propagation methods on university campuses and the internet. In the meantime, the authority of NU and Muhammadiyah—Indonesia’s two largest moderate Islamic organizations—has declined due to the increasing role of quasi-state Islamic institutions like the Indonesian Ulama Council, competition from conservative and hard-line Islamist organizations, and factionalism from within these organizations driven by activists who sympathize with the ideological and political goals of conservative groups. Government efforts to suppress these groups risk further undermining Indonesia’s young democracy. Instead, NU and Muhammadiyah should take the lead in countering the growing Islamist influence.

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The democratization process in Indonesia is in line with the emergence several Islamic mass organizations which accept or rejected the concept of democracy. Since the pre-independence era, Indo-nesia has been facing some Islamist groups that opposed to state's ideology of democracy. This article presents the discussion among scholars about the compatibility between Islamic norms and democratic values, and in what position Indonesia is. The dealing question with the discussion is; does the proliferation of radical Islamist movement signify the incompatibility of Islam and democracy? By using sociological and historical approach, this paper analyzes in order to what extent the values of democracy and Islamism adapt in the frame of a democratic country. The analysis of this research results that the existing radical Islamist movement is not a failure of Indonesia's effort to harmonize Islam with democracy. Thus, neither the presence of pro-democracy Islamic mass organizations nor the radical Islamist movement cannot be used as the final argument to answer whether Islam compatible with democracy or not. The results of this study reveal that democratization in Indonesia has been accompanied by the proliferation of Islamist movements. The proliferation of Islamist movements nowadays precisely indicates that democracy in Indonesia has a special experience regarding new formula of peacefully religion-state relations.

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Jurnal Adabiyah

After the 2019 election, Indonesia is facing changes in political and religious life. In political life, the use of ethnic identity appears as a voter. Meanwhile, in terms of religion, the forces of Islamic conservatism and populism have emerged that have disrupted electoral democracy. The issue of identity politics, Islamic conservatism and populism will continue to grow if the moderate Islamic forces of Muhammadiyah and NU do not appear in political and religious life. The hope of a civilized and non-discriminatory democratic life in the strength of moderate Islam. If the power of moderate Islam is weak, then the power of Islamic conservatism with the power of identity politics and Islamic populism will become a real form of challenge to Indonesian democracy. This article aims to explain the three main challenges of Indonesian democracy after the 2019 Presidential Election, namely the rise of Identity politics; the rise of political Islamism which is compounded in Indonesian polit...

Radicalism Vs Extremism: The Dilemma of Islam And Politics In Indonesia

Jurnal Ilmu Sosial, 2021

Despite its adherence to the principles of democracy, Indonesia is currently trapped in conditions and situations over the emergence of a new government system based on Islam. The notion of extremism dominates society, both the general public and the political elite, and has even infiltrated the youth via the education system. Community mobilization movements in the name of religion in the political sphere indicate that extremism has spread and is gaining strength. The main focus of this research is to make a clearer distinction between radicalism and extremism from both a political and religious perspective. To answer this problem, this paper clarifies the meaning of the terms "extreme" and "radical" in the context of religious politics from the point of view of democracy and distinguishes the signs for the two dimensions of extremism and radicalism. Not only that, in this study there are also explanations related to religious phenomena which basically have an indirect relationship with politics and extremism. This study approach uses a qualitative method taken from the study of Borum and Schmid. It argues that the difference between extremism and radicalism rests on the existence of an ideology. Radicalism is a form of process in which there is agreement or disagreement on violence in tactical and temporal considerations, while the concept of extremism is considered a motive.

Islam and Democracy in Indonesia: A State-Religion Perfect Model

Since the downfall of longstanding Former President Suharto in May 1998, Indonesia has entered a new stage of democracy called reform era. Most people have enjoyed freedom of expression and opinion, freedom of information, checks and balances between the executive and legislative. The closure of military leadership in new order has brought Indonesia define

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