JIL English Edition

Religion as such is good. The highest ethical formulations can be found in religious teachings. Religion will remain good as long as it stays in the ethical domain. What makes religion often look bad is its determination to enter the unholy domain such as politics. History has given us a lot of lessons. The politicization of religion is not only bad for politics, but it is also bad for religion.

‘It shows how people still take religious teachings for granted and refuse to use reason,’ he says. Ulil points to his decision to criticize the public furor over the ‘Everybody Draw Mohammed Day’ competition on Facebook, which he says prompted numerous critical comments despite him having also criticized those who like to provoke Muslims by insulting their religion.

In fact, religious sciences have developed far beyond the borders of theology and doctrine. Social studies into the behavior of religious adherents are a kind of religious studies. Recently, remarkable interest concerning Islamic studies has emerged all around the globe. The most interesting topics relate not to Islamic doctrine, but concern the behavior of muslims and their perceptions of their faith.

This explanation shows that it as difficult to speak in the name of the Indonesian Muslim Ummah as it is to define exactly who or what the Indonesian Muslim Ummah actually is. Therefore, when Muslim leaders speak in the name of the Muslim Ummah, they are in fact unable to truly represent the diversity inherent in the Indonesian Muslim community. They will never be able to speak as though they have a mandate to represent the interests of the whole of Indonesia’s Muslims. 

The limitation of religions to those that are officially recognized ignores the anthropological realities of this pluralist country. On the level of policy implementation, this limitation has led to compulsory hypocrisy; citizens who do not believe in one the official religions must still identify themselves with one of these religions on their ID cards. Millions of Sikhs, Bahai, Jews, and devotees to local-traditional beliefs, which existed before the rise of the official religions, have become the victims of this limitation. 

I am completely aware that there is a sort of playing a double standard here. When non-Muslim hurts the Muslim’s religious freedom, Muslim leaders rush into using the language of right. When it come to Muslim mistreating religious minorities in Muslim lands, they shut their mouth. Isn’t a sheer hypocrisy? Yes, no doubt.

Concerning the relationship between the state and religion, Pancasila offered neither radical secularization nor complete subordination to religion, but a middle course, a critical partnership between religious institutions and the state. Such an ideal, of course, requires a delicate balancing act and the Suharto experience proved what a difficult act it is.

Rodinson observed that Islam developed from a traditional capitalist society. History recorded that Islam expanded across the world using the vehicle of capitalism and trade. That is why the Islamic expansion was 300 years slower than the expansion of Muslim sultanate’s political power. This argument rejects the thesis saying that Islam is propagated by sword and blood. 

Obama’s readiness and ability to use the momentum will deliver double outcomes: the positive image of the US will restore and the seeds of radicalism and terrorism will lose its justification. Quoting Irshad Manji, Obama have to prove that the US is rather a non-fulfilled expectation than the main villain in the Middle Eastern turmoil. 

But the admiration shown for Wahid in Melbourne offers a ray of hope. Many worldwide believe Wahid can promote peace in the Islamic world, particularly Indonesia. Through his tireless activities and commitment to protecting minorities he has demonstrated the true spirit of Islam which honors pluralism. The position of Wahid as a politician and human rights activist is unique.