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Islamism & Fundamentalism ISLAMISM & FUNDAMENTALISM Herdi Sahrasad & Al Chaidar i Title : Islamism & Fundamentalism Authors : Herdi Sahrasad & Al Chaidar Editors : Cherry Augusta, Dhuha Hadiyansyah Achya Nuddin Page & Cover Design : Muhammad Yusuf Copyright © 2012 University of Malikussaleh Press, Aceh Indonesia All rights reserved AMAZON.COM ISBN: 1477545476 ISBN-13: 978-1477545478 ii PREFACE his book is a collection of treatises in variety of public discussions and seminars which previously were scattered everywhere. Thoroughly and patiently, the treatises that we can read and contemplate are recorded, their hoping of giving lessons and wisdom for readers. The book about Islamism and Fundamentalism reveals the social currents among Muslims, religion and pluralism in the era of the Medina State, Islamic radicalism and fundamentalist thoughts that characterize some landscapes in Indonesia, Southeast Asia, even the world at the beginning of this century. Of course, people will not be able to appreciate the contri- bution of this book without understanding its social context, space and time in which the various fundamental issues are explored in this book, including how the radical Islamists bring their ideas to the surface and public spaces. Written clearly and brightly, this book provides important infor-mation about the battle of ideas between fundamental Islam versus liberal Islam, Islamic radicalism in Southeast Asia and the lessons and wisdom from the Medina State in the context of the Indonesian Muslims’ life in the early 21st century. Regarding the book Islamism and Fundamentalism, there are four chapters. The first chapter elaborates the SM Kartosoewirjo’s movements and Islamic caliphate in Southeast Asia. This treatise iii was once presented in a seminar in the American Institute for Indo- nesian Studies (AIFIS) Jakarta May 15, 2012. The second chapter is about fundamentalism, the West and we, a treatise which was presented in a public discussion in the Indonesian Democracy Monitor (Indemo) forum Jakarta March 1, 2000. The third chapter is about Islamic fundamentalism and democracy, a treatise which is a revision of the basic ideas ever presented at a public seminar ''Terrorism Genealogy in Indonesia” organized by the Student Executive Board, department of Sociology, Syarif Hidayatullah State Islamic University (UIN) Jakarta November 4, 2010 and also at the faculty of social and Political Sciences, Malikussaleh University, Lhok Seumawe, Aceh in early March 2009. The fourth chapter is revision on a treatise about the Medina State, reflections on religion and pluralism, which has already been revised, and its basic ideas was once presented for public discussion among Muslim commu- nities in Berkeley, California at the end of March 2012, and it also had previously been presented in the Banten Student forum in Serang great mosque, Banten early August 2000. This book is the result of the collaboration of two writers, Herdi Sahrasad and Al Chaidar. First, the treatises were written when Herdi Sahrasad did a research at the Center for Islam and State Studies, University of Paramadina Jakarta (since 2005), Ins- titute of Southeast Asian Studies, Singapore (2005 and 2007), South- east Asian Center, University of Washington Seattle on the courtesy of Prof. Laurie Sears, and the Department of Political Science University of California Berkeley on Prof. M. Steven Fish’s courtesy iv (February-April 2012). Second, the treatises written by Al Chaidar when doing research at the Faculty of Social and Political Sciences University of Malikussaleh Aceh (since 2004), Institute of Defence and Strategic Studies (IDSS) Singapore (2002) and University of Frankfurt, Germany (2003), Kobe & Hiroshima, Japan (1999/2000), and when he was a student, S-1 and S-2, at the faculty of Social and Political Sciences University of Indonesia, Jakarta until 2000. This book is published in cooperation between University of Malikussaleh, Founding Fathers House and Freedom Foundation, Jakarta. All the criticism and corrections on this book are expected to come from dear readers, and thereby the criticism and corrections will be included as an improvement in the next edition. Thank you and enjoy reading. University of Malikussaleh Press, Publisher, 2012 v vi TABLE OF CONTENTS PREFACE - iii TABLE OF CONTENT - vii SM KARTOSUWIRYO, RADICAL ISLAM AND IMAGINED CALIPHATE IN SOUTHEAST ASIA: DISCOURSE, ACTION AND AGENDA - 1 • Southeast Asian Islam, Colonialism and Politics - 2 • Indonesian Darul Islam and Politics - 14 • Indonesian Islamic State and Islamic Caliphate: A Historical Perspective - 21 • The Caliphate & Islamism in Indonesia Post-New Order - 51 • Muslim Radicalism & Islamic Chalipate Entering The 21st Century - 67 • Kartosuwiryo’s Though in Southeast Asia - 75 ISLAMIC FUNDAMENTALISM, THE WEST AND WE - 85 • Muslim’s Belief in a Reformer - 92 ISLAM, FUNDAMENTALISTS & DEMOCRACY: A PERSPECTIVE - 101 • Fundamentalist Groups & Democracy - 102 • Islam in Indonesia - 111 • A New Cold War? - 131 • Civilizational Dialogues - 137 • Indonesian Muslim and Crisis - 140 vii DISCOURSIVE WAR BETWEEN FUNDAMENTAL ISLAM VERSUS LIBERAL ISLAM: A PRELIMINARY NOTE - 145 • MUI Fatwa - 145 • Starting from a Chat at the Utan Kayu - 152 • The “Liberal Islam” Terminology - 157 • Various Responses to Liberal Islam (JIL) - 166 • On Islamic Shari’a - 170 • Response of Fundamental Islam toward Liberal Islam - 174 • Origins of The Firqah Liberal - 175 • Mission of Firqah Liberal - 179 • Agenda and Ideas of Firqah Liberal - 180 • Criticism of the Islamic Liberation with Rhythmic of Death Threats-186 • Response of Liberal Islam to Fundamental Islam - 189 • Religion and Religious Interpretation - 191 • Methods of Deconstruction - 192 • Concerns over the Battle of Discourse between Funda- mental Islam and Liberal Islam - 194 • Is There Middle Way? - 199 • Religion for Human Being - 200 • Different Emphasis - 202 • Discoursive War and MUI Fatwa – 205 viii MEDINA STATE: REFLECTION AND DECONSTRUCTION OF RELIGION AND PLURALISM - 215 • Religion And Religious Interpretation - 218 • Ideology and Human Being - 220 • The Method of Deconstruction - 224 • Preventing "Feodalism" - 227 • Once More Deconstruction - 229 • Complex Problem - 233 • The Medina State: Reinterpretation and Deconstruction - 239 • Elaboration and Cooperation - 249 • Relevance of The Medina With Aspirations of Ummah (People) in The Reform Era: Reflection And Reinterpretation - 253 • Civil State or The Medina State? - 287 • Madani (Civil) or Medina? - 291 • The Medina State - 295 THE MEDINA CHARTER - 301 BIBLIOGRAPHY- 309 INDEX - 317 ix x SM KARTOSOEWIRJO, RADICAL ISLAM AND IMAGINED CALIPHATE IN SOUTHEAST ASIA: DISCOURSE, ACTION AND AGENDA1 econstructing the Southeast Asia as a regional commu- nity is actually not a simple matter. Because, at the same time, the indicators of integration meet other indicators that actually show the disintegration of the region. High diversity characterizes the region. Nevertheless, the fact that there are broad similarities makes this region remain valid seen as an entity.2 This kind of characteristic cannot be ignored in understanding the dynamics of Islam in Southeast Asia. Although Islam is the reli- gion of the majority of the region, the diversity is very prominent. Southeast Asian Muslims, cannot be understood simply as a majo- rity religion typology in Indonesia, Malaysia, Philippines, Thai- land, and Brunei Darussalam, or, on the contrary, as a prototype of religion minority in the Philippines, Singapore, Cambodia and Viet- nam. Diversity became very prominent in every country that is 1. This monograph is a revision of the writer’s paper, “Kekhalifahan Islam di Asia Tenggara: Wacana, Aksi dan Agenda Islam Radikal dan Fundamental, Realitas atau Utopia?,” Journal of Falsafah & Agama, Paramadina University, No.1, Vol.1, April 2007. 2 The difficulty of developing the concept of Southeast Asia as a study was well described by Benedict Anderson, Hantu Komparasi: Nasionalisme, Asia Tenggara dan Dunia, (Ghost Comparison: Nationalism, Southeast Asia and World), (Yogyakarta: Qalam, 2002). ‐1‐ almost difficult to find a com-mon thread that weave the develop- ment of Muslims in Southeast Asia. Southeast Asian Islam, Colonialism and Politics Colonial politics which had been divided Southeast Asia regions into the colonial powers brought a huge influence on the development of Islam in Southeast Asia. Firstly, the intense inte- raction between the Islamic community in each region of Asia Tenggara declines, due to the different colonial states. The dyna- mics of the Straits of Malacca, for example, divided and torn between Sumatra controlled by Dutch and the Malay Peninsula ruled by Great Britain. Muslim communities in Pattani was also not able to develop an intense interaction with other Muslims in the peninsula of Malaysia, which ruled by England. The same situation happened to Muslims in the southern Philippines. This Division led to the cessation of the trade activities among Muslim regions and other socio-cultural exchanges. Second, because of the different approach taken by each of the colonial state, the dynamics of Islam grow increasingly diverse, some-times unrelated. In this context, the Dutch apparently pressed more strongly against the Islamic opposition forces. They who rekindled the spirit of Islam to resist received the harshest military resistance, as in Aceh War and the Jawa War led by Diponegoro. The aspirations of Islamic groups in the colonial institutions are also very limited. Little accommodation is only
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