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@spsuinjkt ISSN 2354-7952 RESENSIUlasan Buku dan Artikel Jurnal No. 30/Th. IV/November-Desember 2016/Muharram-Rabi’ul Awal 1437 H www.graduate.uinjkt.ac.id , Nationalism and Democracy: A Political Biography of Mohammad Natsir

This book lucidly explores the journey with ’s ‘guided democracy’. of the political career of Mohammad Judul Buku After his resignation, Natsir stayed Natsir, who was once a prominent Islam, Nationalism and Democracy: A Political active in politics, voicing his criticisms political figure as well as a leading Biography of Mohammad Natsir of the government’s internal and Muslim thinker in . Kahin international policies. In consequence, attempts to provide her reader with Penulis he was marginalized by mainstream an understanding of Natsir’s views Audrey R. Kahin politics. Natsir then turned into a on nationalism and democracy. Her Penerbit ‘national enemy’ in 1958 when he goal is also to analyse the influence of Singapore: NUS Press, 2012 joined the rebellion in Sumatra because modernist Islam on Natsir as a politician of his dissatisfaction with Soekarno. He and his response to major political and Jumlah Halaman surrendered in 1961 and was imprisoned social upheavals that took place during 264 until Soekarno fell from power in his career. The work is presented in ISBN 1965. During those four years, Natsir chronological order. 978-9971-69-571-2 endured ‘house arrest’, ‘detention’, It begins with the introduction ‘quarantine’ and incarceration in the Peresensi of Natsir’s background, including his Jakarta Military Prison. Natsir returned Nazirah Lee childhood, education and homeland. to politics after his imprisonment The subsequent chapters discuss phases but found his political influence had of his involvement in Indonesian dwindled. The younger generations in politics. Kahin concludes with an Islamic parties had different views on epilogue discussing Natsir’s ‘legacy’ Islam and its position in politics. To and recognition he received from the demonstrate this development, Kahin Indonesian government after his death. cites , who insists Sources consulted in writing this book that Islam is a ‘personal religion’ and are extensive; they include many of secularization is needed to achieve Natsir’s writings and interviews the modernization. Natsir was once again author conducted with Natsir and his facing an unfavourable situation and family members. The author introduces how to channel and realize his ideas on and describes Natsir to her readers as a Islam in Indonesian politics. very down to earth person, pious and Kahin demonstrates that the a man who lived a humble life. She leadership change from Soekarno to also shows that Natsir’s personality in 1965 brought about little contributed greatly to his popularity as change to the position of Islam in a politician and Muslim leader. Kahin Indonesia. Even though, at the beginning also cites Deliar Noer, who suggests that of his administration, Suharto tried to Natsir’s personality also jeopardized win both secular and Islamic parties’ his political career. As mentioned in leaders by showing his leniency towards the title, this work focuses on Natsir’s them, this position did not last. Suharto interpretation of Islam, democracy of his involvement in politics when was alarmed by the warm welcome the and nationalism while juggling political he was appointed as the Minister public gave to Islamic organizations and changes and developments that took of Information and then the Prime he began to put restrictions on Islamic place within Indonesian politics. Minister of Indonesia. The apex of activities. This affected Natsir directly. Kahin demonstrates that Natsir his career lasted only a short period Kahin demonstrates that he began to as a politician lived an impressive of time since he resigned his position focus more on propagation work from and challenging life. He had enjoyed as Prime Minister six months after his 1967. He established Dewan Dakwah a splendid career in the early period appointment due to his dissatisfaction Islamiyah Indonesia with the aim of Hal 2 RESENSI No. 30/Th. IV/November-Desember 2016 educating Muslims about Islam. He also of the Communist Party led Natsir to to establish an Islamic state as ‘Muslim actively built a close relationship with change his view. Kahin cites Natsir’s extremists’. Natsir, however, strongly Muslim leaders in the Arab countries, writing, which stated that rejected Soekarno’s ‘guided democracy’ Pakistan and . By the 1980s was amorphous, secular and unsuited because he considered the concept of the Suharto administration began to to a Muslim nation. The root of this democracy that Soekarno presented as take steps to restrict his movements, conflict between Soekarno and Natsir a corruption of the principles of true even in personal matters. He was might have come from their different democracy. According to the discussion, denied permission to perform the haj interpretations of the need for religion. Natsir’s efforts to realize his version of and to get medical treatment outside Soekarno once mentioned that God was democracy in Indonesia failed because Indonesia. Despite such oppression, irrelevant to the later stage of human the Islamic characteristics that he Natsir never gave up his idea that Islam development. Natsir, however, firmly highlighted differed from the democracy should be recognized in Indonesian believed that religion is essential and that was implied by Soekarno and politics. He passed away on 6 February considered Islam to be a philosophy of Suharto administration. In sum, the 1993, leaving the legacy of his thought life and a system of living. The author author shows that Islam, in the form not only in Indonesia but also in Arab also implies that Natsir and Soekarno promoted by Natsir, was incompatible countries. Kahin concludes that Natsir’s had different views on the need to with the vision held by the secular legacy might have influenced the Arab preserve Islam as the main source for nationalists who were in power. spring that occurred in 2011. determining the type of modernization Even though Natsir was only active Studies conducted on Natsir have and progress that would suit Indonesia. at the international level after 1967, always associated him with the image Natsir strongly believed that Pancasila he was by no means isolated from the of a devout Muslim. In this book, was a threat to the appreciation of Islam development that took place in the Kahin illustrates that Natsir’s view (or religion) amongst the . Muslim world. Furthermore, he was of democracy and nationalism was In the 1980s Natsir enthusiastically recognized as a modernist Muslim defined by his interpretation of Islamic opposed Suharto’s attempts to introduce who was influenced greatly by the principles. His hesitation to share Pancasila into the school curriculum modernist movement in Egypt in the Soekarno’s view on nationalism and because he saw it as an action to early twentieth century. The author democracy was the first obstacle in his undermine monotheistic religions. states that, as a ‘Kaum Muda’, Natsir political career. This book compares The discussion in this book suggests was influenced by Muhammad Abduh Natsir and Soekarno in many respects that Natsir was a sincere patriot but and Rashid Rida. Even so, his approach regarding their views on nationalism he believed that nationalism could not on issues regarding the principles of and democracy. Soekarno, according to surpass the superiority of Islam. democracy or nationalism was based the author, embraced nationalism while The author’s analysis contends on the Indonesian context. The author Natsir criticized extreme nationalism, that Natsir was a fervent believer in states that Natsir admitted that he was even though he had a recognized love democracy. Apart from the Western attracted to ideas and opinions shared for his country. The reason for his education of his early childhood, by prominent Islamic scholars, such attitude on this issue could have derived Natsir’s acceptance of democracy as Muhammad Abduh, Rashid Rida, from the modernist Muslim discussion was influenced by his notion that it Hasan Al-Bana, A. Ala al-Maududi during that period that patriotism or hub could fulfil part of the Islamic state and Syed Qutb. Kahin, for example, alwatn is in line with Islamic teaching. due to its similarity to the concept of puts forward that Natsir and Qutb The differences between Natsir syura. Kahin also demonstrates that rejected nationalism, even though and Soekarno went deeper on the issue Natsir tried his best to realize a truly Natsir hesitated to accept Qutb’s idea to of Pancasila (the five principles of democratic state in Indonesia within reject egalitarianism. Meanwhile, on the Indonesia’s State ideology—nationalism, which Islam played a major role. He issue of the establishment of an Islamic internationalism, humanitarianism, faced major obstacles, however, because state, Natsir went along with Maududi’s democracy, social justice and belief the resistance came not only from a opinion that the establishment of in God). Prior to 1957, Natsir was secular nationalist group but also from Islamic republics is a task that has to be convinced that Pancasila was in line traditionalist Muslims within his own undertaken slowly. with Islamic teaching because it put party. Soekarno and (later) Suharto the stress on the belief in the one and clearly refused to share Natsir’s view on (Sumber: Journal of the Malaysian Branch only God. However, Soekarno’s efforts democracy. Democracy and the Islamic of the Royal Asiatic Society, Volume 88, to introduce a more authoritarian order state were incompatible, in Soekarno’s Part 2, No. 309, December 2015 pp. in Indonesia and the growing strength view, and he labelled those who wanted 172-175)

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