Bain al-Daulah wa al-Dîn: Ma'sâh al-Jamâ'ât al-Mutatarrifah fî 'Asr al-Hukm al-Jadîd (Orde Baru)

Abstract

In the Indonesian context, the discourse regarding the relationship between religion and state is always coloured by the struggle between groups that want to implement Sharî'ah (Islamic Law) as the state ideology on the one hand, and nationalist groups that resist it on the other. The appearance from time to time of Islamic groups in Indonesia that want to implement Sharî'ah as the state ideology is understandable given that the majority of the community are Muslims. The deliberation on the form and institutions around Sharî'ah in Indonesia is generally set in the context of the choosing the best system of governance. If we look accurately at this aspiration, the wish of the Indonesian Muslim community to use Islam as the basis of state ideology always appears most strongly during eras of transition in Indonesia. Generally, those that persist in the struggle to implement Islam as the state ideology believe that it is the solution needed to overcome various social problems as they argue it will create religious order in the life of the citizens and the nation though the application of Islamic ideals in all aspects of the life of the Muslim community. However, thus far all efforts to bring about this change have failed, notwithstanding the fact that Islam is the religion of the vast majority of Indonesians. What is interesting is that throughout history, groups that oppose the implementation of Sharî'ah as the basis of state ideology mostly come from within the Islamic community itself The aspiration for Sharî'ah to become the basis of state ideology has historically always been channelled through Islamic political parties. However, in latest developments, especially since the New Order government implemented Pancasila as the founding principle of state, many radical groups have emerged and are talking seriously about how to bring into reality their aspiration for an Islamic state in Indonesia. This article describes how these radical groups emerged - starting from the Darul Islam and Tentara Islam Indonesia (DI/TII) movements that were founded by Kartosoewirjo (1907-1962), through to the Warsidi and Nur Hidayat groups that were closely involved in the Lampung Incident of 1989. It also examines how the New Order dealt with and effectively put an end to the rise of these Islamic groups. The writer uses the term radical group' in order to differentiate them from more moderate Islamic groups. The latter, according to the author, fight for the implementation of an Islamic state through democratic processes and institutions such as political parties and general elections. The radical groups, on the other hand, do not believe in the efficacy of the parliament Even though Kartosoewirjo, the leader of DI/TII, was executed in 1962, his idea of implementing an Islamic State in Indonesia survives. His heirs created an underground movement to continue striving for the creation of an Islamic State. After the enforcement of Pancasila as the main principle of the state, radical groups in the 1980s took the form of small Islamic circles and were influenced by the five steps for the realization of the implementation of shari'ah set out by the Ikhwanul Muslimun organization in Egypt. The New Order government tried to block the founding of new radical groups and to crush and dismantle training activities of existing ones as these groups were regarded as anti-government policies, particularly regarding President Soeharto's wish to apply Pancasila to all aspects of daily life. Many of the activists of these movements were arrested and jailed. Opposition to the main thrust of Pancasila is clearly stated in the ideological platforms of these radical groups. Pancasila, according to them, is an ideology created by human beings. It is pragmatic but does not have a sound basis and thus it is imprecise and creates confusion. Besides their opposition to Pancasila, radical groups also oppose the line taken in parliament by more moderate groups as to how to create and implement an Islamic State. They argue that this approach does not align with that which the Prophet Muhammad taught in his struggle for Islam. Since the fall of Soeharto and the start of the era of Openness (Keterbukaan), radical groups such as Laskar Jihad, Laskar Hizbullah, Laskar Ahlu Sunnah wal-Jama'ah and Laskar Fi Sabilillah have become increasingly visible. They have even united on occasions, such as in Yogyakarta on August 7, 2000 where they established Majelis Mujahidin (Assembly of Warriors), in order to strive for the application of sharî'ah in Indonesia.