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Abdurrahman Wahid, -a prominent Islamic leader- the first elected president in Indonesia's history the leader of the Nahdatul

Ulama, (the renaissance of religious scholars)- the biggest Islamic organization in the world's largest Muslim country, Indonesia, 87% of the population of 220 million - Muslim -The Nahdatul Ulama (NU) - predominantly conservative, rural- based, sociocultural organization 35.000.000 members -Gus Dur- Abdurrahman Wahid -a modern, urban liberal Muslim intellectual -The head of Indonesia's largest Islamic organization, he nevertheless warns against who would reassert Islam's role in politics. Wahid Hashim-great father of Abdurrahman Wahid was one of the formulators of the Jakarta Charter, the preamble to Indonesia's Constitution, and of the Pancasila a set of five basic principles, which forms the basis for Indonesia's national ideology. Abdurrahman Wahid -spent almost six and a half years studying in four pesantren, among them Pesantren Tegalrejo at Magelang and Pesantren Krapyak in Yogyakarta. -Here he studied Arabic, Islamic law, and hadith (Prophetic traditions). -He studied at al-Azhar University in Cairo (1964-1966) and at the Arts Faculty of the University of Baghdad (1966-1970) and served as chairman of the Association of Indonesian Students in the Middle East from 1964 to 1970. disappointed with the at al-Azhar University Modern Reformer but Not Islamic Modernist Abdurrahman Wahid is truly an enigma. He is neither a conservative traditionalist nor an Islamic modernist. A liberal thinker, he is leader of the largest traditionally based Islamic organization. the Nahdatul Ulama (Revival of Religious Scholars) -organization of ulama, religious scholars, -founded in 1926 to defend the interests of traditional Islam and counter the threat of modernism -functioned as both a socio-religious movement and a political party. -1984 Abdurrahman Wahid was elected to lead NU with a new team of younger leadership, marking a turning point in its history.

Abdurrahman Wahid - emphasizes the importance of the ulama in Islamic reform: "It is only in this way that dynamic leadership of the pesantren will be able to prevent a protraction of the crisis in the pesantren, and develop the pesantren to become an educational and social institution that is truly capable of facing the challenges of time." Revitalization of ulama and the pesantren system, -integrating the best of Islamic traditional thought and culture with the best of modern Western thought. -His goal was to link intellectual and social reform in order to revitalize NU and the Muslims of Indonesia Islamic neomodernists- Muhammadiya, -Nurcholish Madjid, -Jalalludin Rakmat, -Dewan Rahardjo, -Amien Rais. All advocate a progressive Islam, one that is democratic, pluralistic, and tolerant advocated the Islamization or re-Islamization of Indonesian society, The indigenization or contextualization (pribumisasi) of Islam. Abdurrahman- the Indonesianization of Islam- the blending of Islamic belief and values with local culture: Distinction culture: religion the ocean and the raft "The source of Islam is revelation which bears its own norms. Due to its normative character, it tends to be permanent. Culture, on the other hand, is a creation of human beings and therefore develops in accordance with social changes. This, however, does not prevent the manifestation of religious life in the form of culture."8

in the post-Suharto era, Wahid formed his own political party, the National Awakening Party, which garnered 13 percent of the popular vote. Indonesian Islamic modernism -often associated with those who ultimately wish to implement Islam in public life. The Islamic modernist movement of Egypt's Muhammad Abduh and Jamal al-Din alAfghani was brought to Indonesia by South- east Asian Muslims who had returned from study at Egypt's al-Azhar University.

- Ijtihad vs. taqlid - the compatibility of Islam and modern science and technology. - to bypass past interpretations and go directly to the Quran and Prophetic Traditions, to formulate new responses to modern questions and issues. - The modernist agenda included religious, educational, legal, and social reform. The Muhammadiya Kaum Muda ("new faction")- The disciples of Islamic modernism in Southeast Asia - founded in 1912 in Yogyakarta, - is urban-based -propagating their message and implementing their agenda through schools, journals, and associations. -creating a widespread network of modern Islamic schools and providing social services. - advocates greater implementation of Islam in society. Abdurrahman- Islamic liberalism, represents a form of Islamic modernism that encountered stiff opposition and was often suppressed. following the school of thought, sometimes -Egyptian Ali Abd al-Raziq, - accomodationist path 3 pillars of Abdurrahman's thought 1. Contextualization - Islam must be creatively and at times substantively reinterpreted or reformulated in order to be responsive to the demands of modern life; 2. Separation from Politics -in the Indonesian context, Islam should not be the state religion; 3.Pluralism -Islam should be an inclusive, democratic, pluralistic force rather than an exclusive state ideology. 2 paths 1. The traditional legal-formalistic Islam 2. Universal, cosmopolitan, pluralistic, Islamically informed worldview focus on its monotheism (tawhid), law (fiqh), and ethics (akhlaq). Islam's deep concern for human dignity: "The principles of being equal before the law, of protection of society from despotic powers, of the maintenance of the rights of the weak and of the limitation of the authority of political power, are reflections of Islamic con-cern with human dignity."13 the tendency to formalize and institutionalize Islam's message produced instead a rigid, oppressive reality: "we are presented now with an Islam that oppresively puts human life within the narrow

confinements of a rigid viewpoint: the demand for the so-called 'sharia state,' the equivalent of what is known in Western thought as theocracy."14 The radical hegemony of legal scholars Limitation of alternative theological and legal interpretations - check the "excesses" of philosophy, mysticism, and the humanities in general. The effects were intellectually devastating: "the humanities, liberal arts, and sciences suffer greatly to the extent that they entirely ceased to develop in Islam during the last six centuries." The legal-formalism of orthodox- orthoprax Islam, Ulama - the guardians of Islam whose task it was to legitimate the ideas and activities of all Muslims. - a more rigid literalist approach to scripture, - a monolithic vision of Islam that demands "a monocultural environment for its religious expression, with rigorous conformity to the prescribed life pattern and no room for any deviation." - seeks to formalize Islam in the life of the state. - idealization of Islam as a social system - seeks to impose and implement past Islamic law on the present, - little concern for change and cultural pluralism, generating a fortress mentality - socially disruptive Islamic Totalism comprehensive re- assertion of Islam - total way of life, -"Islamic fundamentalism," runs the risk of degenerating into a religious sectarianism The Dynamic Cosmopolitan Islam -"the need for a concept of man in Islam," that is, of the multifaceted Muslim and a dynamic Islamic tradition, -transformation based on fundamental values such as free will and the right of all Muslims, both laity and religious scholars (ulama) to "perpetual reinterpretation" (ijtihad) of the Quran and Traditions of the Prophet in light of "everchanging human situations Abdurrahman - rejects the notion that Islam should form the basis for the nation-state's political or legal system: "there is no need for a nation-state with Islamic law." The Middle Eastern tradition -alien to Indonesia. Indonesian Muslims

- a moderate, tolerant brand of Islam to their daily lives - a society where "a Muslim and a non-Muslim are the same" - a state in which religion and politics are separate. Abdurrahman was the first official figure to publicly denounce the riots of 1996, in which most of the participants were NU members -tolerance toward Christians - official recognition of Confucianism as a religion in Indonesia -1994 he visited Israel and called for the establishment of relations with Israel. Abdurrahman - Indonesia -counters the stereotypes of Islam and Muslim states as radical, antimodern, antidemocratic, and intolerant: - rejection of the thesis of Islams radicalism and its incompatibility with modern, open, democratic politics. - the confession politics (Algeria and Iran)- is not the only way -modernity and open politics exist in a Muslim-majority society, -democracy can flourish well in Islam. Islam and Nationalism Southeast Asia -from the independence movement- was an acceptance of the nation-state the bond between Islam and nationalism -political parties and organizations - an "informal" role in society -social organizations flourished in Indonesia and Malaysia. Many parts of the Muslim world -the resurgence of Islam has been primarily political Southeast Asia - the resurgence of Islam was been primarily cultural the Muhammadiya -a network of more than fifteen thousand schools, as well as hospitals and clinics, NU, seven thousand pesantrens spread across Indonesiaturned to development projects A Theology of Liberation -Egypt's Hasan Hanafi and Iran's Ali Shariati, - Christian liberation theologians Wahid - direct experience with liberation theology in Latin America Islam -the basis for a theology of liberation . Like the Iranian Ali Shariati and many other contemporary Muslim ideologues and activists, Abdurrahman identifies Islam as a liberating religion whose very origins were

concerned both with religious and social reform. Thus religion is concerned not only with the individual but also with the community; not only with the next life but also with this life. Abdurrahman Wahid also preaches an Islam of social activism. Influenced by liberation theology's notion of "conscientization," he speaks of the need for Muslims to develop a "new conscience," one that responds to the dire social realities of the majority. Thus, his cosmopolitan Islam, which attempts to adapt Islam to the diverse and changing realities of Muslim life, includes a pronounced emphasis on the relationship of religion to development, in particular poverty and other social ills that afflict the majority of society: "Social justice should be made a religious as well as a political paradigm. The Escapism of Fundamentalism Distinction: Islamic militants and fanatics or fundamentalists. Islamic Militants Political ideals - drawn from religious beliefs, mundane or profane convictions - sacralized, and failure and persecution are regarded as part of an eternal struggle (jihad and martyrdom) against oppression and injustice. - concerned with fundamental issues of self-identity but accept and work within the social and political system - combine modern educations with a conscious reappropriation and reformulation of a religiously informed modern Islamic identity. - They demonstrate the ability of Islam to inspire and motivate Muslims to find solutions to the failures and problems of the modern nation-state 'As long as those efforts constitute attempts to reiterate Islamic values, without totally abandoning the process of modernization in the whole region, it is impossible to apply the label Fundamentalism to them." Fundamentalists -A minority of extremists or fanatics who reject the social and political framework. -oppose not just a specific government but the very idea of the nation-state itself. -they are small and sporadic movements, often confused with the majority of Islamically oriented but more mainstream youth. - they withdraw from mainstream society physically and ideologically - all reject the political and religious establishment, - profess there own narrow "far out view of Islam," - and condemn the majority of Muslims who participate in national political life.

Islamic movements - a cohesive and well-organized alternative (comparable) to the state, - confrontation with government is often inevitable. President Suharto -1990s to broaden his base of support among observant (versus nominal) Muslims. - making the pilgrimage to Mecca (hajj), inroducing new legislation and programs on religious education and religious courts - the creation of ICMI (Association for Indonesian Muslim Intellectuals) an organization of intellectuals and government officials -ICMI leadership were: - Nurcholish Madjid, a prominent intellectual and leader of Paramedina, a reformist organization; - Amien Rais, a U.S.-trained political scientist and head of the Muhammadiyah; - Ado Sasono, a social activist - Islamic activists, like Imad ad Deen, who had previously been among the staunchest critics of Suharto's New Order. Abdurrahman Wahid - ICMI leaders compromised their independence and adopted a tactic to infiltrate and Islamize the government and society. -ICMI's agenda: - to create an Indonesian society infused with Islamic values in a 90 percent Muslimmajority country -would reconfessionalize Indonesian politics, -undermine national unity and religious and political pluralism, -threaten non-Muslims and nominal Muslims alike, and contribute to sectarian strife. Abdurrahman- the creation of an Islamic society in Indonesia as "treason against the constitution because it will make non-Muslims second class citizens."36 Abdurrahman joined forty-five intellectuals to create the Forum for Democracy. - a platform to promote Abdurrahman's secular democratic vision. - based on Pancasila, with its equal recognition of all religions and separation of religion and the state, as the sole national ideology. - religious tolerance is a prerequisite for democratization - only nonpolitical, pluralistic Indonesianized Islam recognizes the equality of all citizens necessary for the promotion of true democracy in a Muslim-majority society like Indonesia.

On 23 July, the MPR unanimously voted to impeach Wahid and to replace him with

Megawati as President. Wahid continued to insist that he was the President and stayed for some days in the Presidential Palace, but eventually left the residence on 25 July for a trip overseas to the United States for health treatments.

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