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SHARI'a CONTESTED: Public Opinions in Kompasand Republika2000-2004'

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SHARI'a CONTESTED: Public Opinions in Kompasand Republika2000-2004' SHARI’A CONTESTED: Public opinions in Kom pas an d R epublika 2000-2004' ByLinaKushidayati A b stra k s Formalisasi syariab di beberapa kota di Indonesia telah memicuperdebatan terbuka terutama di media, Dalam surat kabar Indonesia, banyakpendapat telah ditulis denganpro- kontra oleh berbagaipibak mengenai formalisasi syariab. Artikel ini mengarudisispendapat yang diterbitkan di Kompas dan Republika selama 2000-2004. Ada 44 artikel diperoleh dari kedua sw at kabar tersebut Perdebatan tentangformalisasi di Indonesia adalab antara Islam liberal dan Islam fundamental. Jumlab artikel mengenaiformalisasi syariab muncul di dua sw at kabar berbeda. Sebagian besar artikel di Republika memberikanpendapat dari parapendukungformalisasi, dan hanya seperempat dari mereka yang menentang pelaksanaan syariab. A rtikel di Kompas hampir seimbangdalam halproporsinya. Delapan artikel menunjukkanpersetujuan pelaksanaan syariab, sedangkan artikel sebelas menunjuk- kan ketidaksepakatan. s* * U?. OX# oJs* 4-x j 1 y Cj'yOjljl <j o 44 iJl-Lft 01 .2004j 2000 j»lp Oh L« o j j JljOJi U* cJljJrl Jk? 01 use US"* .iyj}\ oj_to U u44iEiS** 0)1 *Evl jail y o/8 celoUr*}/lj oV iall c-JLij oJj -i' j e - k u^j i j j t u l l oVEdl «l4l (j ii'I s IS iil_js lj & -kis j> £- (j io 4 b jk-Jl (j^ o'b/Lail j\ X P p i jJ > ^JuJl jd oJbjil o ^>Mj aJL^- yS"*l y>' 0*tj j>r Uj ( S ‘t^ r iU*J . jb * C^~ * »Jr~p s-ko"b/LL* ^Lc i)E» iSUL. Keywords: Syariat, Formalisasi, Kompas, Republika * This is a short version of MA thesis submitted to the Islamic Studies Programme, the Faculty of Arts, Leiden University, the Netherlands in 2008 * Lina Kushidayati earned her MA from Leiden University, The Netherlands in 2008. She can be reached at [email protected] 72 Millah Vol. IX, No. 1, Agustus 2009 A. Introduction Recently, there have been many regions in Indonesia proposing applying sharia, ever since the promulgation of Law No. 22/1999 on OtonomiDaerab (Decentralizati­ on), which was renewed with Law No. 32/2004 on Pemerintah Daerah (Regional Government), and Law No. 44/1999 which decrees the specialization of Nanggroe Aceh Darussalam province. These laws, together with Keputusan Presiden (Presidential Decree) No. 11/2003, are the sources of the application of Islamic law in Aceh. Some regions followed in enforcing sharia by promulgating Peraturan Daerab (regional regulation), or Keputusan Bupati/ Wall kota (regent’s decree). Nowadays, there are at least 78 Peraturan daerah (regional regulation) concerning the application of sharia,1 such as the obligation of 'wearing jilbab (head covering) and of zakat payment. The proponents of the implementation of sharia argue that since the majority of Indonesians are Muslims, it is necessary to apply sharia in Indonesia. Based on data from the Board for Statistics Center 2005, about 182 million of Indonesians are Muslims, or around 82% of the population. Majelis Mujahidin Indonesia (MMI, the Indonesian Mujahedeen Council), one of the proponents of the application of sharia in the First Congress in Yogyakarta, recommended that the government of each region in which the majority of residents is Muslim to apply sharia.1 2 On the other hand, the opponents of the implementation of sharia argue that the application of sharia is not as easy as in theory. The Wahid Institute, in Gatra no 24/XH 29 April 2006, portrays one of the problems resulting from the implemen­ tation of Islamic law in Bulukumba. Even though the obligation to wear jilbab holds only for Muslims, there is a case where a non-Muslim woman was forced to wear jilbab in a public meeting.3 1 Robin L. Bush, “’Regional Shari’ah’ Regulation in Indonesia: Anomaly or Symptom?” An unpublished paper presented on Indonesia Update, September 2007 in Australian National University, Canberra, Australia, as quoted by Ahmad Suaedy, “Syariat Islam dan Tantangan Demokrasi di Indonesia”, A Paper presented on The 9th Conference of the Asia Pacific Sociological Association, Improving the Quality o f Social Life: A Challengefor Sociology, June 13-15,2009, Bali, Indonesia, quoted from, http://www.wahidinstitute.org/files/ docs/SUAEDY-SYARIAH%20ISLAM-EDITED.pdf, last accessed on 07 December 2009 2 Irfan Suryahadi Awwas, Seri Publikasi Risalah Kongres Mujahidin I dan Penegakan Syari’at Islam (Yogkayarta: Wihdah Press, 2001), p. 154 3http://www.wahidinstitute.org/indonesia/images/stories/SUPLEMENGATRA/ gatraedisi- vii.pdf, last accessed on 3 May 2007 Sharia Contested 73 Discourse4 on the application of sharia in Indonesia has grown since the indepen­ dence era. When the founding fathers of Indonesia discussed the formation of the Indonesia’s government, some of the members of Panitia Persiapan Kemerdekaan Indonesia (PPKI, the Committee for the Preparation of Indonesian Independence) who were Muslim proposed that Islam be the state religion.5 While some people and organizations get involved in the discourse on the implementation of Islamic law by publishing books, there are some people who write their ideas in newspapers and magazines. This research focuses on the ideas of the opponents of the implementation of Islamic law, which were published in two Indonesian newspapers, Kompas and. Republika, in the period 2000-2004. There are in total forty-four articles written by the proponents and opponents of the implemen­ tation of sharia, published in -Kompas and Republika in 2000-2004, which were selected to be analysed. Accordingto data provided by SerikatPenerbit Surat kabar (SPS, the Indonesian Newspaper Publishers Association) 2003, as quoted by World Association of Newspapers, Kompas is the biggest daily newspaper and publishing company, which circulates more than 500.000 copies every day. Republika is in fifth position with 200.000 copies.6 The year 2000 is chosen as starting point of the research, since the Law on Decentralization, which is often used as the reason for implementation of Islamic law in some regions was promulgated in 1999. In order to limit the scope of my research, the year 2004 was chosen as endpoint, as in this year the second general election, after the reformation era, was held. B. The Demand for the Implementation of Sharia in Indonesia There was a renewed ideological-political dispute between Islamic and kebangsa- an groups in the Sanyo Kaigi (the Advisers Council)7 and especially in the D okuritsu 41 share the idea that it is important to discuss the discourse because it is the main method of communicating ideas to society at large, and motivating individuals and groups to action. See, David Zeidan, “A Comparative Study of Selected Themes in Christian and Islamic Fundamentalist Discourses”, British Journal o f Middle Eastern Studies, Vol. 30, No. 1, (May, 2003), pp. 43-80 5 Muhammad Atho Modzhar, Islam and Islamic Law in Indonesia; a Socio-historicalApproach, (Jakarta: Office of Training for Religious Research and Development, 2003), p. 38 6 “Indonesia: Media Market Description”, W orld Press Trends 2008, World Association of Newspapers, quoted from http://www.warc.com/LandingPages/Data/NewspaperTrends/PDF/ Indonesia.pdf, last accessed on 3 May 2007 7 It functioned as “an embiyonic Cabinet” which was responsible for providing answers to the administration’s questions on issues related to Islamic affairs. Daniel S. Lev, Islamic Courts in Indonesia: A 74 Millah Vol. IX, No. 1, Agustus 2009 Zyunbi Tyoosakai (also known as BadanPenyelidik Usaba-Usaha Persiapan Kemerdekaan Indonesia [BPUPKI, the Investigating Committee for the Preparation of Indonesian Independence]).8 The Islamic group argued that the state should be based on Islam by citing the preponderant position of Islam in Indonesia. On the other hand, the kebangsaan group maintained that for the sake of unity the state should be “decon- fessionalized”9 in character. Among the topics of discussion was whether or not Islam ought to be the state religion, and the necessity of having the state apparatus and agencies relevant for the implementation of Islamic law.10 11 As for bridging the differences between the Islamic and kebangsaan groups, a small committee was set up. This committee drafted a “gentlemen’s agreement” known as Piagam Jakarta (the Jakarta Charter). The Jakarta Charter endorsed Pan- casila as the ideological basis of the state, with 7 additional words, so that the first principle read “Ketuhanan YangMaha Esa dengan Kewajiban menjalankan syariat Islam bagipemeluk-pemeluknya (Belief in God with the obligation to carry out Islamic sharia for its adherents)”.11 One day after the declaration of independence, the compromise was nullified, from fear that the Christians would not join the Republic. The nullification of the Jakarta Charter and several revisions of the Constitution were presented by Hatta before the meeting of Panitia Persiapan Kemerdekaan Indonesia (PPKI, the Committee for the Preparation of Indonesian Independence). In any case the nullification of the Jakarta Charter marked the first defeat of the Islamic group in bringing the idea of a formal and legal union between Islam and the state into reality. This defeat was accepted only temporarily, “until an elected Constituent Assembly began the work of fashioning a new constitution”.12 Study in the Political Bases o f Legal Institutions, (Berkeley, Los Angeles, and London: University of CalifomiaPress, 1972), p. 35 * Only eleven out of sixty-two members, as of May 1945, who were representatives of the Islamic groups. Muhammad Yamin, NaskabPersiapan Undang-UndangDasar 1945, vol. 1, Qakarta: Yayasan Prapanca: 1959), p. 60. 9 By no means irreligious “ Lev, O p .c it, p. 34-41 11 See Endang Saifuddin Anshari, Piagam Jakarta 22Junil 945: dan Sejarah Konsensus Nasional antara Nasionalislslamidan Nasionalis “Sekuler" tentangDasar Negara R I1945-1959,0akarta: CVRajawali Press, 1981), footnote no. 6, p. 32. Boland translate the first principle as “Belief in God with the obligation for adherents of Islam to practice Islamic law”, B.J.Boland, O p.cit., p.
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