ABDURRAHMAN WAHID'S CONTRIBUTION FOR INTER-RELIGIOUS DIALOGUE IN INDONESIA
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JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
ABDURRAHMAN WAHID’S CONTRIBUTION FOR
INTER-RELIGIOUS DIALOGUE IN INDONESIA
Achmad Munjid
Universitas Gadjah Mada
munjid@ugm.ac.id
Abstract: By understanding the historical development of inter-religious dialogue in
Indonesia and its global setting since 1970s from rhetoric strategy to meaningful
encounter, this paper seeks to situate important contribution of Abdurrahman Wahid’s
legacy besides those of other key figures in the field. The paper will critically analyze
how and why Abdurrahman’s ideas and works in inter-religious dialogue are
intertwined with his family and personal biography, socio-political context of the New
Order and after and his traditionalist Muslim background. In particular, Abdurrahman’s
reinterpretation of Islamic texts, doctrine and tradition will be discussed in the light of
his vision for Indonesian democracy. His notion of religious pluralism, tolerance,
peaceful co-existence, mutual understanding, and indigenization of Islam will be
explained as intellectual and political enterprises by which he navigates and challenges
all forms of injustices especially created by the New Order’s politics of fear, exploitation
of anti-Communist sentiment, ethnicity, religion, race and inter-social groups (SARA)
and developmentalist ideology under Suharto’s presidency. His engagement in inter-
religious dialogue will be read against the developing context of the New Order’s post-
1965 politics of religion to the 1990s re-Islamization, the persistent growth of Islamic
sectarianism, exclusivism, and identity politics that eventually results in interreligious
tension and mutual suspicion, especially between Muslims and Christians. The paper
seeks to understand how and why Abdurrahman Wahid as a prominent leader of
Muslims as majority group explores inter-religious dialogue as a means by which
religious communities are supposed to contribute and work together in overcoming
common problems faced by the society. His commitment for and advocacy of the local
culture, tradition, minority rights, and Islamic inclusivism will be understood as his
struggle as statesman, religious leader, public intellectual and social activist for the
creation of equality and justice for all citizens and human dignity in accordance with
Islamic teaching and principles of democracy.
Keywords: Inter-religious Dialogue, Religious Pluralism, Indigenization of Islam, Islamic
Sectarianism, Identity Politics, Democracy.
Abstrak: Dengan memahami perkembangan historis dialog antar-agama di Indonesia
serta latar globalnya sejak 1970-an dari strategi retoris menjadi perjumpaan yang
bermakna, paper ini akan menempatkan sumbangan warisan Abdurrahman Wahid
bersama para tokoh kunci lainnya dalam bidang ini. Secara kritis paper ini akan
menganalisis bagaimana dan kenapa gagasan serta karya Abdurrahman Wahid dalam
dialog agama terjalin erat dengan biografi pribadi dan keluarganya, konteks sosial-
politik Orde Baru dan sesudahnya serta latar belakang Islam tradisional yang menjadi
basisnya. Secara khusus, penafsiran ulang Abdurrahman Wahid terhadap teks, doktrin,
44JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
dan tradisi akan didiskusikan dalam kaitannya dengan visinya tentang demokrasi
Indonesia. Pengertiannya tentang pluralism agama, toleransi, hidup berdampingan
secara damai, saling memahami, dan pribumisasi Islam akan dijelaskan sebagai ihtiar
intelektual dan politisnya yang dengan itu ia melakukan navigasi dan menggugat segala
macam bentuk ketidakadilan khususnya yang muncul sebagai akibat dari politik
ketakutan Orde Baru, eksploitas terhadap sentiment anti-Komunis, SARA dan ideologi
pembangunan selama masa Suharto. Keterlibatannya dalam dialog antar-agama akan
dibaca dalam kaitannya dengan perkembangan konteks politik agama pasca-1965 yang
dilakukan Orde Baru hingga re-Islamisasi 1990an dan kian mengerasnya Islamisme,
ekslusivisme serta politik identitas yang akhirnya mengakibatkan ketegangan
hubungan antar-agama dan saling curiga, khususnya antara Muslim dan Kristen. Paper
ini berusaha untuk memahami bagaimana dan mengapa Abdurrahman Wahid sebagai
pemimpin terkemuka Islam sebagai kelompok mayoritas mengeksplorasi dialog antar-
agama sebagai sarana bagi komunitas agama untuk berkontribusi dan bekerjasama satu
sama lain dalam mengatasi problem bersama yang dihadapi masyarakat. Komitmen
serta pembelaannya terhadap budaya lokal, tradisi, hak-hak minoritas dan inklusivisme
Islam akan dipahami sebagai bagian dari perjuangannya sebagai seorang negarawan,
pemimpin agama dan intelektual publik serta aktivis sosial dalam upaya untuk
mewujudkan kesetaraan dan keadilan bagi setiap warga negara serta martabat bagi
semua manusia sesuai dengan ajaran Islam dan prinsip-prinsip demokrasi.
Kata kunci: Dialog Antar-agama, Pluralism Agama, Pribumisasi Islam, Sektarianisme
Islam, Politik Identitas, Demokrasi.
45JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
Introduction Madjid, Th. Sumartana, YB
Mangunwijaya, Djohan Effendi,
Despite the fact that religious Abdurrahman Wahid, Bikkhu Sri
diversity has been part of Indonesian Panyavaro Mahathera, Franz-Magnis
life from the very beginning, the idea of Suseno, Mother Gedong Bagus Oka3 are
inter-religious dialogue emerge among important figures who have laid
gradually as public discourse only in the foundation for that. Together with many
1970s. Particularly, the introduction of others, they are the founding parents of
“comparative religion” by Mukti Ali at inter-religious dialogue in Indonesia.
IAIN (State Islamic Institute) in This paper will focus on Abdurrahman
Yogyakarta was a groundbreaking step1. Wahid’s ideas and his contribution to
However, even until the 1980s, inter- the development of inter-religious
religious dialogue was understood and dialogue in the country. In fact, this
practiced mostly as a “rhetoric strategy” paper is a part of my larger effort to
to prevent conflict among the existing map out the intellectual legacy of key
religious groups. More specifically, it thinkers of inter-religious dialogue in
was primarily used to set up the ‘rule of Indonesia4. I hope that my account will
the game’ for proselytization projects, shed some lights on important issues,
especially among Muslims and ideas, perspectives and analysis on the
Christians as the two largest religious topic that might push both academic
groups2. Only since the 1990s, inter- discussion and the practice of inter-
religious dialogue has become more religious dialogue in the country moving
meaningful encounter for members of forward.
different religious communities both as
A Biographical Sketch
instrument for overcoming real
problems between them as well as a Abdurrahman Wahid, the forth
bridge for working together as equal Indonesian President, was born in
citizens. Denanyar, Jombang, East Java, on
September 7, 1940, among the elite
Obviously, this remarkable
family of traditionalist Muslim
progress of inter-religious dialogue in
environment. His father, Wahid Hasyim
the country was achieved through long
winding road and hard works of so
many actors and countless historical 3 Abdurrahman Wahid is well-known
events. Abdul Mukti Ali, Nurcholish for his idea of the promotion of ‘culture of
dialogue’, like Nurcholish Madjid is for his
‘inclusive theology’, Th. Sumartana for his
1 Read A. Mukti Ali, Dialog Antar Agama ‘theologia religionum’, YB Mangunwijaya as ‘the
(Yogyakarta: Yayasan Nida, 1971) father of the poor’, Bikkhu Panyavaro Thera is
2 At the global context, the history of for his ‘sincerer heart, better world’, and Mother
inter-religious dialogue in the Christian world Gedong Bagus Oka is for her Ashram Gandhi and
also began only in the 1970s. The Second ‘spiritual journey through prayer’. For further
Vatican Council of 1965 in fact still assumes the discussion, please read Achmad Munjid, Building
superiority of Christianity (Catholicism) over a Shared Home Investigating the Intellectual
other religions, while only until 1990 WCC laid Legacy of the Key Thinkers of Inter-Religious in
more coherent theological groundwork for Indonesia, a PhD dissertation at Religion
dialogue with other religions. Read Paul Knitter, Department, Temple University, 2014
Introducing Theologies of Religions (New York: 4 Achmad Munjid, Building a Shared
Orbis Books, 2003), pp. 44-77. Home...
46JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
(1914-1953) was a five times reelected day from Bandung to Jakarta and from
Minister of Religious Affair during the airport in Surabaya to Jombang. “What
period of Soekarno, the first Indonesian could one man do that the people would
president. While his grand father, love him so much? Was there any finer
Hasyim Asy’ari (1871-1947), is the achievement in life than this?” are
founder of Nahdatul ‘Ulama (NU), the among his questions that motivate
largest mass-based traditionalist Abdurrahman later in his human
Muslim organization in Indonesia. relations.
Thank to his family’s position, since his
childhood, Abdurrahman Wahid, or In 1954, now being an orphan
affectionately known as Gus Dur, has and poorly doing in school,
encountered so many diverse people, Abdurrahman then was sent by his
ideas, and worldviews. As a simple mother to Yogyakarta, the center of
illustration, books and magazines of education in Indonesia, to continue his
various languages, as well as study at junior high school. There he
newspapers published by Catholic- stayed in the house of his father’s friend,
owned and other non-Muslim Haji Junaidi, who was a member of
publications were abundant in his house Religious Advisory Board of
in Jakarta5. Many guests of various Muhammadiyah . During these years,
7
strata and backgrounds constantly visit three times a week he would also go to
Abdurrahman’s house. In addition to the Pesantren, i.e. traditional Islamic
national leaders, many student leaders boarding school, of Ali Ma’shum of
and young people also came regularly Krapyak, just outside the city. In 1957,
there. It was this kind of environment after finishing his Junior Economic High
that surrounded Abdurrahman since his School (SMEP) in Yogyakarta he
early life. commenced formal full-time pesantren
studies at Pesantren Tegalrejo in
Being the oldest son, Magelang, in addition to his part-time
Abdurrahman was also frequently taken studies at his maternal grandfather’s
by his father to various forum and pesantren in Denanyar, Jombang.
meetings. It was also while
Abdurrahman was accompanying his He, then, moved to Jombang in
father to a NU meeting in West Java that 1959 to become a full-time student at
a tragic car accident happened causing Pesantren Tambakberas under Kiai
the death of his father in a slippery rainy
night in 19536. A bitter-sweet memory
that never leave Abdurrahman resulting 7 Muhammadiyah, the second largest
from his father’s death is the fact that mass-based Muslim organization, is a modernist
there was always a large crowds of movement organization founded in 1912 by
people lining on the streets to pay Ahmad Dahlan, a schoolmate of Hasyim Asy’ari
tribute while Wahid Hasyim’s dead while they were in Mecca. However, since the
main goal of the inception of Muhammadiyah is
body was transported by car the next to carry out religious purification among the
Indonesian Muslims, While NU, overwhelmed by
5 Greg Barton, Abdurrahman Wahid, Sufi tradition, is well known for its generous
Muslim Democrat, Indonesian President (Sydney, accommodation for the local culture—or even
University of New South Wales Press Ltd., syncretic, according to certain perspective—the
2002), p. 49. For further discussion, most of my relation between Muhammadiyah and NU is
data on Abdurrahman’s biography is taken from frequently in tension from time to time. To some
this book. extent, it is analogous to the relation between
6 Greg Barton, Abdurrahman Wahid…, p. Protestantism and Catholicism among the
50. Christians.
47JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
Wahab Chasbullah8, one of his close student in Baghdad (1966-1970), i.e.
relatives and another founder of NU, after his unhappy studentship at Al
until 1963. To follow Barton, it is during Azhar University, Cairo (1964-1966),
these years that Abdurrahman’s formal illustrates this pluralistic view.
studies in Islam and classical Arabic Meanwhile, his social roles later in his
literature were consolidated. Moreover, career, such as being the Chairman of
it was also during the years that his Jakarta Art Council (1982-1985) and of
reading of Western ideas, especially in Forum Democracy, in addition to his
European social thought and the great three times re-elected presidency of NU
English, French and Russian novels (1984-1999), demonstrate how serious
really took off. During the earlier years he has made any effort in achieving his
of his teenager, for instance, dream concerning the pluralistic and
Abdurrahman has begun to self-educate democratic society of Indonesia. After
himself with Karl Marx’s Das Kapital and his short-term presidency,
Lenin’s Infantile Communism thanked to Abdurrahman was back to his lifetime
the encouragement of one of his dedication as religious leader, public
teachers whose political affiliation was intellectual and social activist10. He
PKI (Indonesian Communist Party). spent the rest of his life by engaging and
standing at the frontline on issues of
His ideas on liberal Islam, inter-religious dialogue, including intra-
including those concerning religious religious dialogue among Muslims. His
pluralism and inter-religious relation, in unconditional advocacy for the minority
fact, have taken their shape since the groups, the persecuted and victims of
very beginning of his life. In this case, in injustice remained unwavering. He
addition to the influence of his open- passed away in December 30, 2009 due
minded family and the cultural to several health problems but his
orientation of the modern Indonesian legacy lives on11. Millions of people
society towards pluralism and gather in many cities across the country
egalitarianism, according to Esposito, every December to commemorate him,
Abdurrahman’s ideas is also deeply to take inspiration and learn important
influenced by his tolerant Sufistic world lessons from his life12. Several
of Indonesia’s traditional Islam9. In
short, Abdurrahman’s intellectual His removal from power has been
10
development was shaped both by subject of controversy even until today. For an
classical Islamic scholarship and insider perspective on the last day of
modern Western learning that highly Abdurrahman’s presidency, read Bondan
Gunawan et.al. Hari-Hari Terakhir Bersama Gus
praises the idea of pluralism and
Dur (Jakarta: Penerbit Buku Kompas, 2018) and
tolerance. His close friendship with for a recent book debating his removal from
Ramin, an Iraqi Jew, while power, please read Virdika Rizky Utama,
Abdurrahman spent his years as a Menjerat Gus Dur (Jakarta: NUmedia Digital
Indonesia, 2019).
11 Read my obituary for him, Achmad
8 About Wahab Chasbullah read Greg Munjid “Gus Dur’s The Immortal Legacy” in The
Fealy ‘Wahab Chasbullah, Traditionalism and Jakarta Post, 8 January 2010.
the Political Development of NU’ in Greg Fealy 12 Besides annual commemoration
and Greg Barton (ed.s), Tradisionalisme Radikal, events, some of his followers also published
Persinggungan Nahdlatul Ulma-Negara books as tribute to him. Read for instance,
(Yogyakarta, LKiS, 1996), pp. 1-34. Husein Muhammad, Samudra Kezuhudan Gus
9 Read ‘Indonesia: Islam and Cultural Dur, Sang Guru Bangsa, Sang Sufi dalam
Pluralism’, in John L. Esposito (ed.). Islam in Kesehariannya (Yogyakarta: Diva Press, 2019),
Asia: Religion, Politics and Society (New York, Nur Kholik Ridwan, Ajaran-Ajaran Gus Dur,
Oxford University Press, 1987). Syarah 9 Nilai Utama Gus Dur (Yogyakarta:
48JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
organizations, like Wahid Foundation13, communities around the world.
and social movement among young However, in my opinion, the roots of his
people of different religious ideas in this subject of inter-religious
backgrounds, especially Gusdurian dialogue in fact can be traced even back
Network14, were established and have to the earlier years. This is reasonable
been very active since to further with regard that, for him, the exchanges
develop Abdurrahman Wahid’s legacy. and dialogues are part of the
educational process needed by the
Inter-Religious Dialogue and Indonesian society about modernity and
Democracy democracy, as well as part of his
mission as leader of NU to set an
Role played by Abdurrahman
Wahid in the field of inter-religious example of how Muslim society should
dialogue is very prominent especially in develop17. What I am going to do in the
following pages is to reconstruct his
the last two decades of his life. Since
main ideas on inter-religious dialogue
November 10, 1994 he has served as a
member of the Presidential Board of based on some key points from his
World Council on Religion and Peace spread articles, interviews and
(WCRP)15. Previously, in August 1993, speeches, as well as his own
engagement in many inter-religious
he was invited to Manila, Philippines, to
dialogue works.
be honored with Asia’s equivalent of a
Nobel Prize, Ramon Magsaysay Award. As a caveat, with regard to
This is recognition for his contribution Abdurrahman’s position as organic
to inter-faith understanding. In fact, thinker and social activist who is always
since the late 1980s and early 1990s, as engaged in empirical problems of his
Barton16 records, he has actively sought people, his thoughts on inter-religious
out opportunities for exchange and dialogue should be understood within a
dialogue between Indonesia’s faith particular framework: the
communities and leaders of religious establishment of Indonesian democracy
and its challenges. Abdurrahman’s
Noktah, 2019), Fathur Rohman and Ahmad thoughts are part of his efforts in
Saefudin (eds.), Merindu Gus Dur, Antologi Esai
navigating the complicated challenges
Pemikiran Sang Guru Bangsa (Yogyakarta:
Komojoyo Press, 2018), and Nur Kholik Ridwan, to establish a true democracy based on
Suluk Gus Dur, Bilik-Bilik Spiritual Sang Guru the reality of local culture, religious
Bangsa (Yogyakarta: Ar-Ruzz Media, 2014). diversity, and the common ideal set up
13 Wahid Foundation was established in
by Indonesian founding fathers. For
7 September 2004 and has been very active in
him, inter-religious dialogue is never for
Indonesia and across the globe in promoting
tolerant and peaceful Islam. For more itself, but a means to achieve the
information about this organization, please visit embodiment of a democratic modern
their website here: Indonesia. Inter-religious dialogue
https://www.wahidfoundation.org should not only be a project of building
14 For more information about
superficial peaceful coexistence among
Gusdurian Network and its activities across
Indonesia, please visit religious communities, like the one
https://www.gusdurian.net/id/
15 Douglas E. Ramage, Politics in Douglas E. Ramage, “Demokrasi,
17
Indonesia: Democracy, Islam and the Ideology of Toleransi Agama dan Pancasila: Pemikiran
Tolerance (London and New York, Routledge, Politik Abdurrahman Wahid” [Democracy,
1995), p. 45. See also Abdurrahman’s interview Religious Tolerance and Pancasila: Political
with Kompas Daily, November 27, 1994. Thoughts of Abdurrahman Wahid] in Greg Fealy
16 See Greg Barton, Abdurrahman and Greg Barton (eds.), Tradisionalisme
Wahid, p. 197. Radikal…, p. 219.
49JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
carried out by Suharto’s New Order for itself without listening to others.
government. Instead, it should be “We do not need that type of dialogue,”
oriented to develop a real sense of he once insisted20. Moreover, he argues
solidarity and mutual understanding that tolerance among the existing
among faith communities. religious communities is only a lip
This is the most crucial thing; so far service. “Our tolerance and solidarity
we did not have any program—at the are not sincere,” he argues21. In Paul
national level—to develop mutual Knitter’s words what Abdurrahman
understanding and solidarity among means must be the “lazy tolerance”22.
religious communities. What we have
is only a program of [pseudo] As already have been much
tolerance, to show respectful restraint discussed by many scholars, by
from each other. The term created by exploiting anti-communist spirit, the
the government perfectly reflects the
New Order military regime was
reality: The Harmony of Religious
Communities. Which means nothing established in the wake of 1965 bloody
but harmony. Harmony means communist massacre based on the
peaceful coexistence—without politics of fear called SARA (suku,
necessarily mutually understanding agama, ras dan antar golongan;
each other. Whereas in fact, what we ethnicity, religion, race and social
should develop is a sense of solidarity group)23. Religion, ethnicity, race and
and mutual understanding18. social groups are treated as extra
sensitive issues that should be banned
This has been his position from from public discourse. People are not
the very beginning. That is why allowed to have sensitive conversation
Abdurrahman rejected when, being a
member of the Executive Board of
government-sponsored Council of 20 Abdurrahman Wahid “Dialog
Indonesian Ulama (MUI) , he was
19 Agama….”, p. 57.
21 Abdurrahman Wahid, “Menetapkan
designated to represent the Council in
Pangkalan-Pangkalan Pendaratan Menuju
the Forum for Religious Harmony. It is Indonesia Yang Kita Cita-Citakan” [Setting Up
exactly because, for him, there is no Terminals Towards the Envisioned Indonesia] in
dialogue in such a forum. What Imam Walujo and Kons Kleden (interviewers
happened there, instead, is a series of and editors), Dialog: Indonesia Kini dan Esok
monologue where each party talks only [Dialogue: Indonesia the Present and the
Future] (Jakarta, Leppenas, 1980), p. 108.
22 Paul F. Knitter, No Other Name?, A
18 Abdurrahman Wahid, “Dialog Agama Critical Survey of Christian Attitudes Toward the
dan Masalah Pendangkalan Agama” [(Inter- World Religions (New York, Orbis Books, 1990),
)Religious Dialogue and the Problems of p. 9.
Religious narrow-mindedness Process] in 23 The word SARA was allegedly
Komaruddin Hidayat and Ahmad Gaus AF (eds.), introduced in 1978 by Sudomo, a Soeharto’s
Passing Over, Melintasi Batas Agama (Jakarta: PT man in charge of public security and order.
Gramedia Pustaka Utama and Paramadina Initially this was a reference to prohibition on
Foundation, 1998), p. 56. provoking social unrest based on ethnicity,
19 He was appointed as a MUI Board religion, race and between classes or groups. In
member (1985-1990) and was never re- the later development, however, the assumption
appointed since then. MUI itself was established turns the other way around: ethnicity, religion,
by the New Order regime in 1975 as a stamping race and class are accused as the causes of
body from the Muslim communities for the instability and thus are prevented in public
government’s programs. Read also Greg Fealy discussion. See Th. Sumartana (eds.),
(eds.), Tradisionalisme Radikal…, p. 166, and also Pluralisme, Konflik dan Pendidikan Agama di
Darul Aqsha (eds.), Islam in Indonesia: A Survey Indonesia [Pluralism, Conflict and Religious
of Events and Developments from 1988 to March Education in Indonesia], (Yogyakarta,
1993, (Jakarta: INIS, 1995, p. 200). Dian/Interfidei, 2001), pp. 91-92.
50JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
on the issues that will easily trigger From time to time inter-religious
inter-religious, racial and other conflicts relations grow from bad to worse, from
and eventually open the door for the mutual suspicion to increasing tension.
communist to return24. In fact, during Suharto and his New Order benefited
the New Order, as noted by Th. from the fragility of inter-religious
Sumartana, instead of being positively relations to keep them in power that
perceived as fact of diversity, ethnicity, lasted for over three decades.
religion, race and different groups or Abdurrahman Wahid wanted to make
classes are kept away from public the superficial peaceful coexistence real
discourse. SARA is suspected as a threat, by creating mutual understanding and
political subversive force and frequently promoting inter-religious dialogue as an
a scapegoat for the survival of effective tool for democracy28.
Indonesia. Inter-religious issues are
treated in such a way as being super Mutual understanding in inter-
sensitive. An example is when MUI in religious dialogue, for Abdurrahman,
March 1981 issued a fatwa (statement has three interrelated aspects. The first
of opinion on legal issues) that prohibits is critical attitude towards one’s own
Muslims participation in Christmas religion so to avoid any possible
celebration25. SARA is positioned as the narrow-mindedness and religious
enemy of the New Order’s politicization29. The second is proper
developmentalist ideology emphasizing understanding on the main principles
on stability, security, order and unity26. and historical developments belong to
Since inter-religious and racial other religious communities so to avoid
problems were never properly any possible misunderstanding
addressed under the New Order and resulting from one-sided perception.
when they come to surface in most The third is sufficient understanding of
cases were solved immediately by both sides on the context where their
military force, the so-called harmonious social interaction takes place. Ill
and peaceful coexistence among conversation about other religion
different religious, ethnic and racial should be avoided. Instead, within the
communities were very superficial27. spirit of being religious, such as the
concepts of humanity and the role of
24 For instance read Michael R. J. religion in social life could be studied, to
Vatikiotis, Indonesian Politics under Suharto:
Order, Development and Pressure for Change
(New York: Routledge, 1993).
25 See Darul Aqsha (eds.), p. 199. Over 8/22/between-fake-tolerance-and-pseudo-
time the fatwa has even been misunderstood as freedom-religion.html
MUI prohibition for Muslims to say “Merry 28 Even when he became President,
Christmas” to their Christian friends, neighbor Abdurrahman Wahid consistently used non-
and colleagues. Read my article, Achmad Munjid, violent and non-military approach in solving
“The Controversy over Merry Christmas: Where conflict problems in the country, including that
is the Fatwa” in The Jakarta Post, 23 December of Aceh and Papua. For a comprehensive
2013. discussion on this issue, read Ahmad Suaedy,
26 Th. Sumartana, Pluralisme, Konflik Visi Kewarganegaraan Kultural Abdurrahman
dan Pendidikan Agama …., p. 92. Wahid dalam Penyelesaian Konflik Aceh dan
27 For a brief discussion on this topic Papua, 1999-2001, a PhD dissertation at UIN
and its long-term impact on inter-religious Sunan Kalijaga Yogyakarta, 2018.
relations in Indonesia, read my article “Between 29 The ninth commandment of Swidler’s
fake tolerance and pseudo freedom of religion” “Dialogue Decalogue” in Swidler, Leonard. After
in The Jakarta Post, 22 Agustus 2013. Accessible the Absolute, the Dialogical Future of Religious
here: Reflection (Minneapolis: Fortress Press, 1990),
https://www.thejakartapost.com/news/2013/0 p. 45.
51JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
be further developed and even to be Pancasila as the sole foundation of the
debated among them30. organization, from time to time the
relationship between NU and the New
Three Aspects of Mutual Order government was characterized by
Understanding mutual suspicion. The situation became
Let us examine more carefully much more positive after that. Here,
the three aspects of mutual through NU, Islam gives acceptable
understanding through inter-religious legitimacy to the State, and thus vice
dialogue as proposed by Abdurrahman versa. The point is how each part does
Wahid. The first is critical attitude not intervene in other’s business with
towards one’s own religion, especially in regard that both religion and state has
public life. Historically, this first aspect each own separate domain34.
is important with regard that power Meanwhile, any alliance between the
relation between religion and state has two where one or both sides make use
demonstrated a kind of symbiotic of the other at the cost of equal rights of
relation in providing mutual certain (religious, political or other)
legitimacy . In such a pluralistic society
31
group, like favoritism of the majority
as Indonesia, relation between religion Muslim by the New Order since the end
and state should be carefully of 1980s, should be denied. In
maintained so to prevent it from particular, therefore, he denounced
resulting in mutual suspicion among the ICMI as a sectarian organization35. For
existing communities on the one hand Abdurrahman Wahid, the establishment
and to achieve mutual symbiosis for the of ICMI in the 1990 that marked the
sake of common good on the other rising tide of Islamic formalism is an
hand32. One example, according to evident of hardening of Islamic
Abdurrahman, is the acceptance of exclusivism that seriously endangered
Pancasila as the sole foundation by NU
in 198433. Before NU’s acceptance of 34 Greg Barton, Abdurrahman Wahid…,
p. 137.
ICMI (Ikatan Cendekiawan Muslim Se-
35
30 Abdurrahman Wahid, “Dialog Indonesia, Association of Indonesian Muslim
Agama….” pp. 57-59. Intellectuals) was founded by the end of 1990
31 Abdurrahman Wahid, “Kebebasan by a number of leading Muslim intellectuals
Agama dan Hegemoni Negara” [Religious under the full sponsor of Soeharto while his
Freedom and the State’s Hegemony] in supporters among the military kept on
Komaruddin Hidayat (eds.), Passing Over…, p. decreasing. Many books have discussed about
159. the consistent criticism of Abdurrahman about
32 See also Franz Magnis-Suseno, this organization. According to Abdurrahman,
“Pluralisme Agama, Dialog dan Konflik di relation between ICMI and Soeharto’s regime is
Indonesia” [Religious Pluralism, Dialogue and only a short-term marriage of convenience. ICMI
Conflict in Indonesia] in Th. Sumartana, is primarily established as ‘political vehicle’ by
Pluralisme, Konflik…, p. 68. using Islam as the commodity. This organization
33 Pancasila is the five principles represents manipulation of Islam to support the
declared in 1945 as the national foundation of government. It also shows that Islamic activists
Indonesia. During his presidential term, are allowing themselves to be used by Soeharto
Soeharto implicitly forced any political and in order to advance their own goal of Islamizing
social organization to adopt it as the ‘sole the government and society. In the long run this
foundation’. Under his dictatorship, the obviously endangers the multi-religious and
acceptance of this is affirmation and the multi-cultural society of Indonesia as a
rejection of it is subversion to his power. Many democratic nation. See, for example, Douglas E.
Islamic organizations chosen to dissolve Ramage, Politics in Indonesia, pp. 62-74 and
themselves instead of accepting Pancasila, Adam Schwarz, A Nation in Waiting, Indonesia in
which is considered to be un-islamic, as their the 1990s (St. Leonards, NSW, Allen & Unwin Pty
sole foundation. Ltd., 1994), pp. 185-188.
52JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
Indonesian democracy36. The In that connection, to interpret
establishment of MUI by the New Order such “exclusivist” texts as Qur’an
government is another example on how 2:12040 and 48:941 should be carried out
religion is co-opted by the state to by doing a careful examination on their
justify a political regime, as mentioned contexts rather than merely reading
earlier. them literally. On the first verse, that
Christian “never will be satisfied with
In relation to the previous thee”, there are two interpretations.
reason, theologically, critical attitude is First, this means that each side cannot
also needed to eliminate exclusive accept the basic concepts of the other,
tendency belong to each religion, which is definitely reasonable. That is
especially in term of truth claim. In exactly also the same attitude of Islam
Abdurrahman’s opinion, Islam does not to Christianity. If both are satisfied with
have absoluteness to judge others or accept the basic concept of the other
whosoever37. then what does it mean to be Christian
In the Islamic faith, God frequently or Islam?42 Both in fact are different and
insists that we are (only) the last part that is the raison d’être of each.
of a long journey. That these human However, it does not necessarily mean
beings have passed through various opposition. Second, the addressee here
experiences in searching for the One is “thee”, Muhammad, and not “all
God. Qur’an itself recognizes that. It is human being” or “all believers” in
true that Qur’an and Hadith say that general, for example. At that time, the
Islam is revelation of the truth. powerful Christians were politically
However, we should not forget that challenged by Muhammad. It does make
while saying so, there is no negation
sense therefore that they were not
to the right of those with different
satisfied with him unless he followed
belief38.
them. So, it will be mistaken to
As Barton records, generalize the “thee”, Muhammad, to the
Abdurrahman’s Islam, by definition, is Islam and thus meaning that the
fundamentally tolerant, egalitarian, Christians will never be satisfied with
dynamic and cosmopolite. It recognizes Islam simply because their faith avoid
diversity and thus is a religion that
rejects any unjust treatment based on
class, ethnicity, race, gender and other
forms of grouping in the society. He xxx. On Abdurrahman Wahid’s idea of
even further argues that Islam is a faith humanism, read for instance, Syaiful Arif,
that recognizes the equality of human Humanisme Gus Dur, Pergumulan Islam dan
being before God, regardless of being Kemanusiaan (Yogyakarta: Penerbit Ar-Ruzz
Muslim or non-Muslim39 Media, 2013).
40 “Never will the Jews or the Christians
be satisfied with thee unless thou follow their
form of Religion.”
36Read Achmad Munjid, “Thick Islam 41 “Muhammad is the Messenger of
and Deep Islam” in The Jakarta Post, 16 August Allah; and those who are with him are strong
20019. against unbelievers, (but) compassionate
37 Abdurrahman Wahid, “Menetapkan amongst each other.”
Pangkalan….”, p. 111. 42 Paul Knitter, however, describes that
38 Abdurrahman Wahid, “Menetapkan to accept other religion as it is, including its
Pangkalan….” p. 109 (emphasis added). basic concepts, is just fine for those who take the
39 Greg Barton, “Pengantar” position of “the acceptance model”. See Paul F.
[Introduction] in Abdurrahman Wahid, Prisma Knitter, Introducing Theologies of Religions, 173-
Pemikiran Gus Dur, (Yogyakarta, LKiS, 2000), p. 190.
53JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
Islam as a religion43. There the point is and his friendships with Christians than
not religious issue per se, but more he did about supporting Islam. Some,
about power contestation44. including those within ICMI, even speak
of him as “collaborator” of the Christians
As with the second verse, here and non-Muslim groups and mockingly
“unbelievers”, according to ask “How to Islamize Abdurrahman?”46
Abdurrahman, does not refer to non- So serious the accusation was that its
Muslim in general, an anonymous controversy almost prevented him from
subject, but rather “the Meccan being re-elected in his second term of
unbelievers” who fought against Islam NU presidency in the 1989 muktamar
as a religion. There is a clear-cut (five-yearly congress)47. In short, in
difference between non-Muslim and the Abdurrahman’s opinion, without a
“categorical” unbelievers of Mecca. critical reading on each own religion,
Generalization as frequently made by religious people will be prone to
many Indonesian Muslims to assume narrow-mindedness and thus also
that both of them are identical is politicization of religion for the sake of
misleading. In addition, “compassionate short term gains or self-interest.
amongst each other” does not
necessarily mean uncritical. If the above The second aspect, each side also
verse will be taken literally, ask needs to properly understand the main
Abdurrahman rhetorically, why did principles and historical development
Muhammad once say “(Even) If Fatima, belong to the other(s). For instance,
the Prophet’s daughter, steals, I will most of Indonesian Muslims, do not
chop off her hands”?45 know about the main principles of
Christian theology that enable them to
Abdurrahman needs to reiterate appreciate their fellow Christian’s faith.
this interpretation in many occasions The same is the case with the Christian.
because he himself is frequently accused As found in most of the Muslim world,
of by certain Indonesian Muslim groups,
including within NU, as being care more
about his inter-faith dialogue initiatives Douglas E. Ramage, Ibid., p. 50. In
46
later year, he was also accused to be the Zionist
Agent and supported Benny Moerdani, a leading
43 Abdurrahman argues that some Christian Army General at that time, to be the
Muslim has made mistake by generalizing the next Indonesian President. Abdurrahman is also
“thee”, Muhammad, as the addressee, to be the widely criticized to defend the Christian group-
whole Muslims. In my opinion, however, here owned Monitor Tabloid when it was banned by
Abdurrahman has also made other the government due to a controversial polling
’generalization’ by assuming that theologically publication in 1990 considered by Indonesian
as if Christianity has never rejected Islam as a Muslim as a serious humiliation to the Prophet
religion. Through a careful historical Muhammad. In 1990 the Monitor tabloid in fact
examination on Muslim-Christian encounter, in made a poll on the most popular figure among
fact, there were/are Christian theologies that its readers. Surprisingly, Prophet Muhammad
deny Islam as a religion. The development of was only number tenth in the list, under
inclusive and pluralist theologies in the later President Soeharto and other Indonesian
period does not erase that dark side of the figures. Abdurrahman’s clarification on these
history of Muslim-Christian relation. On this issues see his interviews with various mass
issue, see, for example, Huge Goddard, A History media in M. Saleh Isre, Tabayun Gus Dur,
of Christian-Muslim Relations (Edinburgh: Pribumisasi Islam, Hak Minoritas, Reformasi
Edinburgh University Press Ltd: 2000). Kultural [Gus Dur’s Clarification, Indigenization
44 Abdurrahman Wahid, “Menetapkan of Islam, Minority Right and Cultural Reform]
Pangkalan….” p. 109. (Yogyakarta: LKiS, 1998).
45 Abdurrahman Wahid, “Dialog 47 See Greg Barton, Abdurrahman
Agama…” p. 53. Wahid…. p. 170.
54JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
Bible is frequently compared with the house of worship50. Again, here, the
Qur’an as if both of the sacred texts are policy of SARA, plays a significant role in
equal. Similarly, Jesus is also compared discouraging religious people from
to Muhammad without trying to knowing each other51. Whereas in fact,
understand the real significance in the in Hugh Goddard’s words, this second
respective tradition. In addition, many aspect, along with the first one, are
Muslims in Indonesia also do not know needed to avoid the application of
about such historical development of “double standards”, namely comparing
the Christianity as Vatican Council II or only the ideal principle of “our” religion
Ecumenical Movements and their with the empirical, let alone the
consequences that may decrease their negative historical, reality of other
suspicion to the Christians. Inter- religion, that has frequently resulted in
religious dialogue, according to him, mutual misunderstanding52.
should assume a serious effort made by
each side to comprehensively The third aspect—and
understand the dialogue partner. If not, presumably the most significant
than it is just a monologue48. contribution of Abdurrahman Wahid in
inter-religious dialogue in Indonesia—is
Another simple example due the the proper understanding on the
lack of understanding, according to context where social interaction
Abdurrahman, is the frequent between different religious
controversy commonly found around communities takes place. With regard to
the erection of a church among majority the defined scope of this research, by
Muslim neighborhood. Until recently, context here means real problems
many Muslims do not know that, in term encountered by the pluralistic Indonesia
of congregation, Christians are in establishing its democracy in relation
organized based not on territory, but on to the implementation of national
denomination. Therefore, the erection of modernization project of development
a new church in a certain place where by the New Order.
only a small number of Christians exists
would be interpreted as a program of As a person who was born in,
Christianization49. Furthermore, due to grew up and then become a prominent
the long history of competition for more leader of the Byzantine world of
followers between the two groups since Indonesian traditionalist Muslim, he
the colonial time, Muslim-Christian finds that his beloved world is being
mutual suspicion in the wake of 1965 shaken from every direction53.
communist massacre, as well as the use
of military style by the New Order in its 50 Read Achmad Munjid, “Between fake
early years when inter-religious tolerance…”
problems emerged, there has been 51 Th. Sumartana, Ibid., p. 99-105.
52 Read Hugh Goddard, Christians and
unresolved growing misunderstanding
Muslims: From Double Standards to Mutual
between the two religious communities Understanding, translated into Indonesia by Ali
especially on issues related to Noer Zaman (Yogyakarta, Qalam, 2000). In
proselytization and the establishment of Swidler’s Decalogue this must be the fourth rule,
namely, not to compare our ideals with our
partner’s practice and vice versa; read Swidler,
Ibid, p. 43.
48 Abdurrahman Wahid, Prisma 53 Particularly, Abdurrahman’s works in
Pemikiran…., p. 202. the early 1970s as compiled in Bunga Rampai
49 Abdurrahman Wahid, “Dialog Pesantren [An Anthology on Pesantren] (Jakarta,
Agama…”, p. 56. Dharma Bhakti, 1979) demonstrate how much
55JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
Vertically, from the state’s direction, among the people such as alienation of
being faithfully attached to tradition and individual from other members of the
local culture, traditionalist Muslims was society due to the mobile and
considered as the hard target of the compartmentalized life, anxiety
development project. They are accused resulting from the high competition,
of being backward and suffered from difficulty in fostering intimate life even
ignorance, static-minded, parochialism, with the close relatives due to the
as well as fostering established penetration of the new cultural pattern,
understanding both on Islamic thought unprepared condition before the rapid
and society54. The traditionalist Muslims changes of values, and so on57.
are also perceived as administratively
poor, lack of effective management and In that regard, instead of being
politically opportunistic55 so that they pushed aside, tradition and local culture
are judged as being incapable of bearing should be reshaped wisely. In fact, this
the tasks for modernizing Indonesia. is a typical view of his background, i.e.
Horizontally, their Islam is also accused Sunni Traditionalist in general and NU
as being syncretic that cost vitality of in particular58. One of the principles
the religion as an alternative “total characterizing NU as traditionalist is its
system of life” before the secularizing well-known proverb “to maintain good
world. traditions, to adopt better inventions”.
Henceforth, tradition, for Abdurrahman,
According to Abdurrahman, on is continuation that cannot be
the contrary, here is exactly the core of eliminated as such without causing huge
the problem: the right approach to the impacts on the life of both individual
tradition and culture. In that connection, and society. Therefore being proud of
misunderstanding between Muslim and the self-tradition accompanied by a
Christian in Indonesia, according to mature attitude without over-idealizing
Abdurrahman, results from two factors. the existing norms is needed in front of
First, Indonesian society is undergoing a the modernization process59.
difficult transitional era, i.e. from Meanwhile, culture is the art of living
traditional agrarian to modern that organizes the survival of the society
industrial era, that has created and creates the pillars needed to
psychological and cultural maintain social order60. In his view, the
deprivation56. In fact, modernization, as New Order has made serious mistakes.
implemented through national It underestimates tradition and local
development project in Indonesia, has culture as obstacle for modernization,
resulted in various traumatic situation
57 Abdurrahman Wahid, Muslim di
he loves his traditional Islamic World without Tengah Pergumulan, Berbagai Pandangan
losing his critical attitude. On this topic see Greg Abdurrahman Wahid [Muslim in Wrestle,
Barton, “Liberalisme: Dasar-Dasar Progresivitas Various Abdurrahman Wahid’s Views] (Jakarta:
Pemikiran Abdurrahman Wahid” [Liberalism: Leppenas, 1981), p. 47.
Foundations of Abdurrahman Wahid’s Thought 58 Mitsuo Nakamura, “Tradisionalisme
Progressiveness” in Traditionalisme Radikal…, Radikal, Catatan Muktamar Semarang 1979”
pp. 162-193 and also the introduction by Greg [Radical Traditionalism, A Note on 1979
Fealy and Greg Barton in Ibid., pp. xxv-xxviii. Semarang Congress] in Greg Fealy (eds.), Ibid.,
54 Abdurrahman Wahid, “Pengantar” pp. 58-75.
[Introduction] in Ibid., p. vii. 59 Abdurrahman Wahid, Ibid., p. 44
55 Greg Felay and Greg Barton (eds.), 60 Abdurrahman Wahid, Negara dan
Ibid., p. xv. Kebudayaan [State and Culture], paper
56 Abdurrahma Wahid, “Dialog presented at National Congress on Culture,
Agama…”, p. 52 Jakarta, November 3, 1991, p. 1.
56JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
while at the same time centralizes and anti-Islam. To Abdurrahman, this is
uniforms the culture by subduing it exactly because Islam, supposed to be
under the tight control of the state. In the universal religion for human being,
fact, the technocratic motif and has been treated as an alternative
pragmatic orientation of the New system. There has been a strong
Order’s developmentalism in treating tendency to demonstrate that Islam is
people primarily as numeric facts rather an “alternative culture” for any forms of
than as living person attached to certain the existing culture in Indonesia65. That
tradition and culture have seriously is supposed to be the true Islam, which
deteriorated the psychological and ‘unfortunately’ means the Arab Islam.
cultural deprivation. This, as was getting Consequently, many aspects of life
evident since the late 1970s, in turn, has should be Islamicized, which means to
enhanced conflict potentials, including be Arabicized. Islam as “the ideal
matters connected to Muslim-Christian culture” means Islam that is sterile from
relation61. local cultures. If mismanagement of
culture and tradition by the New Order
Worse than that, due to the regime has caused psychological and
distortion of concepts used to social life cultural deprivation, this misjudgment
through the national modernization of culture and tradition by certain
project of “developmentalism” Muslim group(s) has resulted in cultural
(pembangunan), mutual alienation alienation. Therefore, the need for
among elements of the society occurred demonstrating a strong self-identity of
inevitably. From Muslim perspective, Islam as an exclusive group seems
Abdurrahman recognizes, indeed since inevitable for some Indonesian Muslims.
the last several decades, Islam found Obviously this very political articulation
that the so-called “developmentalism” of Islam finally lead only to
has been very difficult62. In this misunderstanding, or even worse
situation, not surprisingly, any mutual suspicion, between Muslims and
‘alternative’ social system to overcome Christians. Over the years, many
the existing crisis has fascinated some Muslims are so preoccupied with debate
disoriented Muslims63. around the danger of Christianization66,
while the threat of Islamic State keeps
The second factor causing
protracted misunderstanding and haunting many Christians67.
mutual suspicion between Muslims and
Christians is the fact that, being the
majority, Muslims have has been
65 Abdurrahman Wahid, Pergulatan
frequently mobilized for political
Negara, Agama dan Kebudayaan, [The Struggle
purposes and Islam is abused as of State, Religion and Culture] (Jakarta:
political banner against other groups64. Desantara, 2001), pp. 203-207.
By rising Islamic banner people tend to 66 About the issue of Christianization
assume that non-Muslim also means the following joke might illustrate something.
One day a Muslim father feels so sorry that one
of his five children has converted to Christianity.
61 Abdurrahman Wahid, “Dialog While he was praying, God amuses him, “Do not
Agama…” p. 52 worry, you still have four left. I only have one
62 Abdurrahman Wahid, Muslim di son, and he has converted to Christianity. Your
Tengah Pergumulan, p. 89. situation is much better than me.”
63 Abdurrahman Wahid, “Massa 67 Abdurrahman Wahid, “Menetapkan
Islam…”, p.8. Pangkalan….”, pp. 106-107. Read also
64 Abdurrahman Wahid, “Dialog Mujiburrahman, Feeling Threatened, Muslim-
Agama….”, p. 52. Christian Relations in Indonesia’s New Order
57JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
principles of jurisprudence (usul fiqh)
and legal maxim (qawa’idul fiqh)
Cultural Approach inherited by NU from the long Sunni
Abdurrahman Wahid strongly tradition, especially in relation the issue
believes that a (socio-) cultural of nation-state this idea is ‘genuinely’
NU71.
approach in practicing religion,
including in inter-religious relation, is In this relation, Abdurrahman
extremely vital. What does he mean? Wahid is also well-known for
Religion cannot be separated from introducing the idea of “indigenization
culture. Religion, including Islam, is of Islam”. Basically it means
relevant and meaningful only when it contextualization of Islam or practicing
has become part of the existing culture. Islam in accordance with the cultural
Since cultures are different and context of the people. Islam should be
changing over time, despite the fact that practiced in fruitful dialogue with the
religious teaching remains the same, its local culture where both Islam and
application can be different depending culture are mutually enriched. The
on the cultural context. Therefore, universality of Islamic values transform
within the context of Indonesia, “we the local culture, but at the same time
bring back religion [Islam] to foster the local culture also shape the
pluralistic cultures, the culture that manifestation of Islam as practiced by
refers to the plurality of the nation. In the people. Only when Islam is
other words, the approach is a cultural indigenized, contextualized, Indonesian
one”, Abdurrahman says68. Muslims will not be uprooted from their
Religion, he argues further, culture, which is also their important
basically cannot regulate the worldly identity. As much as Islam and Arab are
life comprehensively. It provides not identical, being Muslim doesn't have
foundations to live righteous life. As the to lose Indonesian or other culture.
foundation therefore religion cannot be When Islam is practiced against local
demanded too much so to avoid its culture, in many cases it means
over-claim. Religion only has legitimate Arabicization that eventually results in
claim on the fundamentals of life. When alienation due to the separation of the
over-claim takes place, when religion is Muslims from their tradition72.
dragged to go beyond its territory, it will
become a contending factor for other For Abdurrahman Wahid, this so-
sectors of life, whereas in fact, religion is called socio-cultural approach of
the foundation of all and thus does not practicing Islam includes the capability
compete against anything (that is not of the Muslims to appropriately
contradict its principles)69. Instead of understand the fundamental problems
being an alternative, religion should encountered by the society as a whole,
become the inspiring power, a moral
force of the society. Its role is to create
social ethic70. With regard to the For a more detailed discussion see
71
Abdurrahman Wahid, Prisma Pemikiran…, pp.
155-162.
(Leiden and Amsterdam: ISIM/Amsterdam 72 He was then much criticized for this.
University Press, 2006). One of the most controversial is his
68 See M. Saleh Isre, Tabayun Gus Dur…, misunderstood idea to replace “assalamu
p. 111. alaykum” (peace be upon you; a greeting
69 Abdurrahman Wahid, “Menetapkan expression assumed to be Islamic) with “selamat
Pangkalan….”, pp. 117-121. pagi” (good morning). See M. Saleh Isre,
70 Saleh Isre, Tabayun Gus Dur…, p. 153. Tabayun Gus Dur, Ibid., p. 148.
58JURNAL AQLAM – Journal of Islam and Plurality –Volume 5, Nomor 1, Juni 2020
instead of imposing their own agenda73. exercise of power. Second, Muslims will
Within the context of social life in a keep on arguing about peripheral issues
pluralistic society like Indonesia, Islamic instead of addressing fundamental
teaching should be treated as problems encountered by the society,
complementary factor, instead of being namely backwardness, ignorance,
a contending factor that will poverty, injustice, poor law
disintegrate the entire nation74. enforcement, tremendous social and
Universality of Islam should be found in economic gaps resulted from
the eternity of Islamic messages rather transnational economic enterprises and
than in physical manifestation of the the like. Therefore, Indonesian Muslims
cultures. For him, it is more important should know the right priority in
to change the people’s behavior without addressing the real problem and
necessarily mean the change of the consciously integrate their “Islamic
formal or physical aspect of their struggle” into the “national struggle” by
culture. placing it within the long-term context
of democratization77. Not only that
If Muslims are preoccupied with Islamic struggle should be in line with
physical or symbolic manifestations of Indonesian national struggle, it also
the culture and, in turn, also the formal should be part of the struggle for
aspects of religion75, it may only lead to humanity78. Muslims should be ready to
two consequences. First, “regimentation live peacefully together with people
of Islam”76, which means that Islam from different religions, political
becomes a regime repressing anything ideologies, cultural views and others. A
considered as un-Islamic through the new universalism in Islamic teaching
and new cosmopolitanism in the
73 Abdurrahman Wahid, “Pribumisasi worldview of the Muslims are sine qua
Islam….”, Ibid, p. 91. non for Islam to play its role as
74 Abdurrahman Wahid, “Massa liberating force in the more pluralistic
Islam….”, p. 8 society of the future79.
75 In fact, the Snockian policy of the New
Order in handling Islam by promoting ritual According to Abdurrahman,
Islam on the one hand and suppressing political
there is exactly the place and the
Islam on the other hand has resulted in two
consequences: (1) deconfessionalization of significance of inter-religious dialogue.
politics, which is good in Abdurrahman’s
opinion, and (2) Muslims’ preoccupation of Conclusion
formal aspect of their religion, which is bad.
YAMP, a Soeharto’s foundation, for instance is Many of what have been
well known for its contribution in building some achieved in the field of inter-religious
700 mosques spreading all over the country, dialogue in Indonesia today is possible
while his Dharmais Foundation is claimed to thank to the foundation laid by key
have sent hundreds of dai (Islamic preachers) to
the trans-migrant areas outside the Java Island. figures in the past. Among Indonesian
Cf. Adian Husaini, Soeharto 1998 (Jakarta: Gema most important figures of inter-religious
Insani Press, 1996), p. 37 and Munawir Sjadzali, dialogue is Abdurrahman Wahid. His
Islam, Realitas Baru dan Orientasi Masa Depan ideas and practice in the field represent
Bangsa [Islam, New Reality and the Future
Orientation of the Nation] (Jakarta: UI Press,
1993), p. 30. 77Abdurrahman Wahid, “Menetapkan
76 Abdurrahman Wahid, Pangkalan….”, p. 118.
“Pengembangan Kebudayaan Islam di 78 Abdurrahman Wahid, Prisma
Indonesia” [The Development of Islamic Culture Pemikiran…., p. 67.
in Indonesia] in Pikiran Rakyat Daily, Bandung, 79 Abdurrahman Wahid, Pergulatan
February 5, 1985. Negara..., p. 188.
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