The Need for Historical Perspectives in Understanding Islam

Oleh: K.H. Abdurrahman Wahid

There are several important issues that I would like to present in this article. We should remember that history tells us that there have been responses from the Muslim community about the challenges given by others. That historical process should be seen from two different perspectives. First, we see the relationship between Islam and history from a cultural point of view. The establishment of both Nahdlatul Ulama (NU) and Muhammadiyah in Indonsia is one example of this.¹ It is related to the decision of ulamas’ or fiqh in the fifth century of the Islamic calendar (the twelfth to the thirteenth centuries CE) that prohibits Muslims from visiting tombs, which means that there were some people who disagreed with the ulama’s decision.

People who supported the prohibition from visiting tombs founded Muhammadiyah. Conversely, people who still think paying a visit to tombs is permissible gathered under NU. However, many Muslims in Indonesia do not choose the attitude of NU or “its opponents” anymore. Nowadays, some Muhammadiyah followers do not mind visiting tombs, and some NU members have not visited tombs at all. In other words, we see the emergence of a third group, which can be coined as MuhammadihNU, that is, the hybrid of two groups. Another example is that Dr Ahmad Sugiat has taken the name of Syadiziliyah (it is just like an “adopted mother”), which originates in the Sufi tradition.

Another approach for historical understanding lies in institutionalization. People who adopt this approach believe that Islam is in danger and should be given more power, with little hesitation for using violence or any other possible means. They just disregard fiqh (Islamic legal obligation) that Muslims are allowed to use physical means only when they are forced to be taken away from their homes (idza ukhriju jmin diyaribim). Therefore, it is totally against Islamic law to use physical force or violence. “Institutionalists” do not remember this and do not practise it in their daily lives.

A few years ago, the author was invited to attend the seminar organized by Yomiuri Shimbun, one of the largest newspaper companies in the world, to discuss with Prof. Samuel Huntington in Tokyo about his book entitled The Clash of Civilizations. The book indeed brought about controversy as he attempts to show the construction of human history until today. According to Prof. Huntington, civilizations in developed countries such as North America and Europe are very different from the civilizations of so-called developing countries. I said to Prof. Huntington that he might be the expert of the “tree” of Islam, the “tree” of Christianity, and other trees, but what is needed is to watch the “tree” of human history from a distance, which is to say that we need to see the “wood[s]” in a comprehensive manner. It is important to see the whole wood (or forest) rather than seeing just one tree. Several hundred thousand young Muslims are and will be studying in industrialized countries. Although they are not Westerners, just like the author, there will be less distinction between them and Westerners.

Prof. Huntington agreed with what I said to him at the time. However, after he came back to Harvard University in the States, he published another book referring to the clash of civilizations. It is evident that truth is hardly found even though prominent universities, academic institutions, and powerful countries exist in this world.

Knowing this, the author often remembers what Mao Zedong once said: “Study Islam objectively. We need to study it fairly and critically.” Yet, it is not an easy task to follow what Mao said because we need to have a strong professional attitude for greater understanding of Islam. What is simply needed is an objective study of Islam through a study of the historical development of Islam. And this is surely more beneficial than merely learning literature.

We can also see the empirical data from exisitng areas of the Muslim community, or umat, in the world today. There should be new areas of Islamic study regarding Muslim communities. The historical development of Islam differs around the world, and it is necessary for us to learn about how Islam has developed not only in Saudi Arabia but also in other parts of the world. Therefore, the author divides umat into six different areas (according to their own historical development): Islam in sub-Sahara Africa; Islam in North Africa and Arabia; Islam in Turkey, Persia, and Afghanistan; Islam in Bangladesh, Nepal, Pakistan, India, and Sri Lanka; Islam in Southeast Asia; Islam in industrialized countries. (Islam in each area has witnessed specific historical development.)

When we aim to study the differences among Islam in the above-mentioned areas, the room for subjective attitudes is very slim. Objectivity in learning brings about a consistent attitude of people who are involved in research. If we lack objectivity in learning or research, it means that we are not mature yet. We constantly need to strive for knowing ourselves.

It is a very distinguished feature of Islam that both spiritual and secular approaches are appreciated. Spiritual matters come first. As the discussion progresses, a secular approach can be adopted. Issues such as akhirat can also be discussed from a secular point of view. We need to take argumentation called Nagli (scripture) for the matter of spirituality and take Aqli (rationality) for the matter of secularity. This dual approach has been adopted by Islam since its beginning. It is very proper for us to appreciate this, right?

An Interview

Would you explain more about the six areas of umat Islam?

I did not mean that there are six different Islams in the world but that there are Islamic study areas where Islam developed. Even in one division, there are “many Islams.” We have to differentiate between the basic Islamic teachings, that is, the belief in Allah and prophethood of Muhammad or the classical form of Islam and different presentations of Islam.

What is your view on syariat Islam?

Syaria means the way we live. Syaria Islamia means how we live as good Muslims. Legal obligation is not necessary. It is a matter of individuals.

How do you explain the relationship between nationalism and Islam?

Islam needs a place to exist. Since we are obliged to separate Islam from the state, then there is no choice. In fact, NU (in 1935) officially stated that there was no need to establish an Islamic state. I do not intend to create an Islamic state in Indonesia but do appreciate Islam as a religion.

How do you see fundamentalism in Islam?

I do not see any difference between fundamentalists and me myself. I cannot say that fundamentalists are not Muslims or they are out of Islam. Why? According the Prophet, as long as people believe in the God of Almighty Allah and his messenger Muhammad, they are Muslims. I am against some actions of fundamentalists, not against themselves as Muslims. I know there are differences in the interpretation of the teachings between fundamentalists and me. For example, speaking of jihad, we do not use violence in jihad. Jihad is the war against ignorance. That is jihad. Except for the time when we need to defend ourselves from intruders. In our history, October 1945, NU people in Surabaya formed a sort of logistic group to defend the Republic of Indonesia, it is one of the jihad.

What do you think about the Japanese pacifist Constitution, optimized by Article 9?

I think Article 9 of the Japanese Constitution, is one of the reactions of the Japanese to the mistake of the past. And it is good. I support Article 9 of the Japanese Constitution.

Do you think that Islam is behind compared to the non-Muslim world?

It is true that we Muslims are behind in many fields compared to so-called industrial countries. It happens because we care too much about the institutionalization of Islam, which means that we do not see Islam from a cultural point of view. Look at Indonesia, the Department of Religion, MUI, NU, etc. Muslims tend to understand Islam through institutions. Therefore, education is very important. We need to teach the importance of appreciation of non-Muslims. We have to remember that what is emphasized in Islam is justice and prosperity. It is Muslims’ duty to make every effort to bring about justice and prosperity. That is what we should do for Islam and for the Republic of Indonesia.

Catatan Kaki:

1. [For background discussion, see H. Kato, Agama dan Peradaban, Jakarta, 2002. Ed.]