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Azyumardl Azra M. Din Syamsuddin Karel Steenbrink Bahtiar Effendy

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Azyumardl Azra M. Din Syamsuddin Karel Steenbrink Bahtiar Effendy INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 2, Number 2, 1995 1\ 1\ HADHRAMI SCHOLARS IN THE MALAY-INDONESIAN DIASPQRA: A Preliminary Study of Sayyid 'Uthman Azyumardl Azra THE MUHAMMADIYAH OA'WAH AND ALLOCATIVE POLITICS IN THE NEW ORDER M. Din Syamsuddin QUR'AN INTERPRETATIONS OF HAMZAH FANSURI (CA.1600) AND HAMKA (1 908-1982): A Comparison Karel Steenbrink ISLAM AND THE STATE IN INDONESIA: Munawir Sjadzali and the Development of a New Theological Underpinning of Political Islam Bahtiar Effendy ISSN 0215-0492 STUD lA ISL.tiiiKA Indonesian Journal for Islamic Studies Volume 2, Number 2, 1995 EDITORIAl. BOARD: Harun Nasution Mastubu M. Quraisb Shibab A Aziz Dablan M. Sat ria Effendi Nabilah Lubis M. Yunan Yusuf Komaruddin Hidayat M. Din Syamsuddin Muslim Nasution Wabib Mu'tbi EDITOR IN CHieF: Azyumardi Azra EDITORS: Saiful Muzani Hendro Prasetyo ]oban H. Meuleman NurulFajri BadriYatim ASSISTA.."'TS TO THE EDITOR: ArifSubban Mucblis Ainurrafik fuiGUSIII..ANGL'AGE ADVISOR: judith M. Dent AR.o.BIC lANGUAGE AD\1SOR: M. Fuad Facbruddin COVER DESIGNER: S. Prinka STUDIA ISIAMIKA (ISSN 0215-0492) is a journal published quarterly by the Institut Agama Islam Negeri (1\.IN, The State Institute for Islamic Studies) Syarif Hidayatullah,Jakarta, (SIT DEPPEN No. 129/SK/Dll]ENtPPG/SIT/1976) and sponsored by the Department of Religious Affairs of the Republic of Indonesia. It specializes in Indonesian Islamic studies, and is intended to communicate original researches and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines. All articles published do not necessarily represent the \'ie'I\'S of the journal, or other insti tutions to which it is affiliated. They are solely the \icws of the authors. M. Din Syamsuddin The Muhammadiyah Da'wah and Allocative Politics in the New Order Indonesia Abstraksi: Islam Indonesia dihadapkan pada kenyataan tentang kuatnya semangat pribumi (indigenous) di kalangan umat Islam sendiri yang tidak menghendaki 'Yslam politik ". Mereka ini dominan di pentas politik nasional. Maka kemudian Islam tidak banyak dihadirkan di arena politik praktis untuk merebut kekuasaan, melainkan dalam da 'wah, yang secara substansial juga mengandung muatan politik: amar ma'ruf nahy munkar. Perubahan dari Islam politik ke da 'wah ini merupakan basil intro· speksi budaya, yang merupakan akibat dari hubungan tidak seimbang antara Islam dan negara: Islam berada pada posisi inferior sedangkan. negara berada pada posisi superior. Posisi Islam ini dengan sendirinya membatasi keleluasaan gerak aktivitasnya untuk tampil secara terbuka. Sementara itu, superioritas negara sedikit banyak juga mendorong Islam untuk menampilkan diri melalui cara·cara yang lebih halus dan hati· hati. Ketimpangan ini kemudian melahirkan satu bentuk praktek politik lain: politik alokatif Di sini aktifitas politik muncul sebagai upaya memasukkan nilai-nilai Islam ke dalam proses pembangunan politik yang didasarkan pada ideologi hasil konsensus nasional: Pancasila. Dengan demikian, politik alokatif bisa berarti repolitisasi Islam dalam kerangka Pancasila. Kecenderungan politik umat Islam seperti itu terlihat pada Muham­ madiyah, organisasi Islam terbesar di daerah perkotaan Indonesia. Muhammadiyah telah menunjukkan prestasinya dalam politik alokatif ini. fa telah berusaha mendorong terwujudnya implementasi nilai-nilai Islam ke dalam wilayah politik Indonesia. lni dapat dilihat dari peran aktif Muhammadiyah dalam mewarnai sejumlah kebijakan yang diputuskan pemerintah dan DPR, seperti Rencana Undang-undang Perkawinan (RUUP), Rencana Pendidikan Nasional (R UUPN}, Rencana Undang-undang Keormasan (RUUK) dan Rencana Undang-undang Peradilan Agama (RUUPA). 35 Studia /slamika, VoL 2, No. 2. 1995 36 Jf. Din Syamsuddin Meskipun demikian, Muhammadiyah masih dihadapkan pada sebuah dilema: posisinya masih tetap inferior di hadapan negara. Repolitisasi Islam yang ditempuh melalui model politik alokatif masih berada pada posisi pinggiran dari arena pengambilan keputusan. fa belum mampu menunjukkan diri sebagai agen penting yang memiliki daya tawar yang menentukan. Posisi negara masih saja dominan; dan dapat dikatakan bahwa lembaga ini tetap menjadi kekuatan yang belum tertandingi dalam setiap proses pengambilan keputusan. Akibatnya Muhammadiyah terperangkap dalam situasi yang sulit dihindari: harus menyerah pada kepentingan negara ketimbang menjadikan dirinya sebagai faktor independen dalam proses pengambilan keputusan. Muhammadiyah sendiri tampak tidak konsisten dalam melihat hubungan antara Islam dan politik dalam meresponi proses pembangunan politik. Inkonsistensi ini terletak pada sikap Muhammadiyah yang mendu­ dukkan diri di antara puritanisme dan modernisme. Ini menimbulkan ambivalensi yang dapat mengarah pada satu ektrim dalam spektrum tersebut. Solusi yang ditawarkan selama ini cenderung memberi tekanan pada purifikasi dari pada modernisasi Islam. Keinginan untuk menghadirkan Islam secara murni ini dapat menyeret Muhammadiyah ke dalam prinsip·prinsip Islam yang konservatif, termasuk dalam pemikiran politik. Maka dalam hal ini Muhammadiyah dapat dikelompo­ kan pada paradigma yang memandang hubungan antara agama dan politik sebagai hubungan simbiotik. Pada saat politik dipandang sebagai alat da 'wah Islam, maka simbiosa tersebut dapat dibandingkan dengan pemikiran politik pra-modern yang mensubordinasikan potitik ke dalam agama. Namun demikian, dalam praktek, artikulasi politik Muham· madiyah nampak pragmatis, dan simbiosa itu lebih merupakan semangat dari modernisme Islam. Disinilah Muhammadiyah menampakkan sikap tidak konsistennya secara lebih transparan. Ketidakmampuan Muhammadiyah membangun bentuk-bentuk artikulasi politik yang lebih canggih dalam konteks dinamika politik Indonesia menunjukkan ketidakefektifonnya sebagai agen reformasi sosial. Artikulasi politik Muhammmdiyah nampak bekerja secara defensif, dan hanya berusaha untuk melindungi keyakinan Islam tanpa berusaha melancarkan reformasi bagi terbentuknya masyarakat Indonesia mod­ ern. Sampai saat ini Muhammadiyah belum memberikan rumusan kerangka politik yang secara sistematik mampu menghubungkan cita· cita idealnya dengan sikap nyata yang ditampilkan. Pada gilirannya situasi ini membuat politik Muhammadiyah cenderung bersifat konservatif. Studia Islamika, Vol. 2, No. 2, 1995 The Muhammadryah na·u;ah and Alloca~ Politio m 1bt Nf:W Order Jndonma 37 (Allocative Politics) d!hbi&JI ~~lg d~=JI ~9~~4 ~~~ pu:u.JI ~ i4,.::a.o.~-oll if.o&.:.io ~=J ~L>-_,...1 ~Is-; 1JRi ..:,~1 ~ ~~ ~~j wiJ ~J~~ ~)t... )l ...,.,_,. )u '~ ,jJJ .y_,Jt L-WI Cr-' ..} ~"Yy. j po ·L>"W' r')l_.~! ::W, ~_,AJI ,~ t J! j_,....,_,J!J ~L:ill JWI ~1.::-J I cr-11r.} ~'J.-"j l ;~)II~ JJ.i..:-4 ~..lll ~L..O.ll L:.?_,...,. ~ ~ ~ (y':>L...'fl) o_y..lll .r:- J..~~ ~J ."_?:.J.t .:./' ~1_, .._,; J.rJ~ _r)IJ Jl oy-..)" ~ J )'i ,~w~ .,;..u\.i.)'IJ ~ ._}U!ll .h..... _,:jl F· 0y- ..lll ;)> Jl L)"WI ~')..... ) 1 ~) if pi:JI JlJ t_,.J J JllS:>I ..!.Ll; J .uJ..u'J r':J.....,. 'i' ..:,~ u':)uJt ;,} J>W! r'..w l_, 0ji.rJ' i.Js. ~ <G ~ ~i ~ -.1 J..u1 ~ ,~W' ;~1 ~J ..} JA...-1 6.>. ;> ~ ~')..... 'il ~l:-] 1 .,;..LA:J:dl ;-*" if ti Jl tS> Y- ~G 0"" J )_,:II l..iA >Y" J ~Js. u,. ;..lll ~~~ ~~ ,J.l,bJ! I~ Lr-'" .~p i } ~~ .__,L:-J~ J ~ L. ..,~> J ~ yl ~WI~~...::.>~~ y)L...'jt ~~ JL>->! JJU: ~WI .(~1 ts>l.:ll) ~L!...:.i~ ..s"'J ~_,51 ~I CJJJ ~ ~}y.~i U.;~~ ~~~~1" .,;..\S'r ,y y').....~l i....~l 15..ll ..>'l:-]1 o\.i.)'l .;.l.l~ ~~ IL a...-:~1 ~f ..LAj . ~ J~~ .,r.-lll .,;..b J.bl..ll ,_,.; o_?\.;... y')l..l ~ Gl.:!-1 ~ I UL..¥fJ ~U.L!..; ~ ~ ~ ~ I ~W I ~~ _,.. ~ o\.i.)'l ..LAj . L..l:-]1 ..!.Lt ""~ ~lki ..}J If" w' c:r.l' ..} y ')l.. 'i' ~~ J:J:..; J.&­ yi,...Jt ..r-k.J 4JPI L_;;..iil ~ ...... ~ t ~~ ~ j).~l v. ;.)> ~~~ ~ Studia. lsL:.milea, Vol. 2, No. 2, 199> 38 M. Din S)•amsuddin L>y..rJI rl,b.JI Jjli t.J?J 'C\5:.JI 0._,.ili tJ?I.H. if ,~)\.....l ~ ~~ .~...UI ~WI ~l.,b 0 jli (_)..r:... J ,¥L.....:>.. 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