Islamic Politics in Conforming to Liberal Democracy
Western Liberal Democracy has been a staple of “Good Governance” across the world. Ever since the Fall of Second World countries (the Soviet Union and its proxies), Liberal Democracy and its Free Market economics ideals have been the reality, we need to confirm. Especially in third world countries, where their influence has not been able to reach global standards, such as within Middle Eastern, African, and East Asian countries, are needed to follow the “new norm” of a government system. The reality that they needed to face is that some values that adopted in Liberal Democracy, such as Secularism, are opposed by ideals within their society, such as one that still has fundamentalist, pro-religion values. One particular religion that has become a contemporary Issue within Indonesia is from Islam and its political faction, Political Islamism
According to the book The Oxford Encyclopaedia of the Islamic World by (Muhammad Muslih, 2009), he identifies three major perspectives on democracy among prominent Muslims thinkers. They have sought to develop a more modern and distinct Islamic theories in a context of conforming to a Liberal socio-political organization that’s based on Islamic values and law. Among them are;
Rejectionists Islamic view
The Rejectionists movement condemns any copying or imitation of the Western system of politics, as they try to represent their ideals kindlier to the concept of Shura (Counsel between the Ruler and The Ruler) which stresses the importance of implementation of the Sharia law within a government, they argue due to that this system has developed ever since the First Caliph Abu-Bakr Ash-Shiddiq rose to leadership, it would still need to be a staple for Governance and State-Building.
Major Proponents of this idea are Sayyid Qutb or in more recent contemporary figures in Indonesia; Rizieq Shihab. Traditionalists and Fundamentalist Reformists often condone to this Political view of Islam, where their strategy is to stop the spread of so-called “Liberalization of Indonesian Society.”
Moderates Islamic view
The Moderates, on the other hand, advocates more on ideas of equal representation within a government, adopting concepts such as maslaha (Public Interests), adl (Justice) and again, a more closely link form of Shura (consultation). It provides the basis for representative government institutions that are akin to Western democracy but holds more connections to Muslim Liberal Ideals. The ideas of these moderate muslims majorly supports and associates itself with the Idea of Pan-Islamism, as noticed with the figures ahead.
Major Proponents and of this idea are Yusuf Abdullah Al-Qaradawi and Rached Ghannouchi with his idea in particular of Islamic Tendency Movement. They advocated “Non-Violent Islamism” and a “reconstruction of economic life on a more equitable basis, the end of single-party politics and the acceptance of political pluralism and democracy.”[1] Other political leaders who embrace what considered as Moderate Islamism often leans to this view of political Islamism.
Liberal Islamic view
Surprisingly, there are also Liberals on political Islamism that advocates for a democratically based government. Liberal Islamism puts its basis more on pluralism and freedom of thought. Such as creating a full justification for Non-Muslims to apply for citizenship and declared as equals in a Muslim majority-controlled State. Its supporters are Tariq-Al Bishri and Fahmid Humaidi, as both are political analysts and authors that regards the idea of Liberalism in Islam essential progress in keeping Islam in the contemporary world.
Major Proponent of this view is Mohammed Abduh, who is the pioneer that adopted the idea of Neo-Mu’tazilism or as it is commonly known as Islamic Modernism. It is a new way of seeing the old Islamic School of Theology based on rationalism, Mu’tazilism (Al-Rahim, 2006)
Indonesia’s Contemporary socio-political effects
Now, what are the Socio-Political effect it had on Muslims in Indonesia? Especially regarding events circulating through our government of the rise of Militant Fundamentalism that arose from grassroots organizations such as from PA 212 and FPI.
The background of the rise of Fundamentalists movements, among other things, may have consequences regarding our International Relations among our more secular neighbours, such as Australia. As mentioned in a Jakarta Post article in February of 2019: “Australians have aired their concerns over the rise of political Islamism. Experts have pointed out its impact on bilateral ties and trade … religious issues may become a sensitive point for Indonesian-Australian diplomacy.” (Bowles, 2019)
The effect on our International Relations regarding domestic politics, among other things, could mitigate our Country’s cooperation, such as making bilateral connections with our overseas neighbour. It could prove a bit tenuous, and also at worst, become more sensitive, as the Human Rights Watch analysts, Andreas Harsono mentioned that Islam in regards to the disagreements between Indonesia and Australia, has become a “determining factor in the bilateral relationship”.
Whilst consequences regarding the rise of political Islamism in Indonesia can be seen in how society’s view on Tolerance and Openness regarding minorities. Cases such as the imprisonment of Basuki Tjahaya Purnama (Ahok) over cases of Blasphemy, can be seen as a significant blow to a system that could move towards valuing merit (Meritocracy) rather than cultural values. Widespread causes of discrimination have explicitly been manipulated to be used in a political sense. According to the UNJ Sociologist Robertus Robert “Orang seringkali tidak mampu menjelaskan masalah secara tepat. Mereka mencari bantuan melalui isu SARA.”[2]
Cases of Discrimination or “Kasus SARA” in Indonesia, is a topic closely linked to Religion and its Political Development in Indonesia. Seeing its effects, it had on Contemporary Indonesia it is still to wonder, whether or not the Development of Political Islamism in Indonesia is worth to be used in mainstream politics. Seeing the consequences that had already taken effect, we can conclude that adopting this new wave of Political Islamism, especially one that is morphing into the Rejectionists views, could prove far worse in maintaining Indonesia’s stability and inner security. We could not improve on our current situation with the current view maintaining its course on changing Indonesia’s public, unless if we adopt a more, rational and liberal view of modernizing Political Islamism into Liberal Democracy.
References
Al-Rahim, A. H. (2006). Islam and Liberty. Journal of Democracy, 166–169.
Bowles, A. (2019). Political Islamism a cause for concern in neighbourly relations. TheJakartaPost, 1.
Muhammad Muslih, M. B. (2009). The Oxford Encyclopaedia of the Islamic World. Oxford: Oxford University Press.
[1] Kechichian, Joseph A. (September 16, 2011). “A genuine Islamist democrat”. Gulf News. Retrieved 18 October 2016
[2] https://www.cnnindonesia.com/kursipanasdki1/20161118102640-516-173506/kuda-troya-sentimen-sara-di-pilkada-jakarta?
