Islam in Indonesia

Title of Article: A Call to Prayer
Source: Time issue- 5th March 2007 (Pg 16-20)

My Response:
Indonesia faces an unprecedented societal problem: the Islamisation of the nation and the administering of Shari’a, or Islam-inspired laws, a manifestation of the puritanical interpretations of Islam’s role in society. Proponents of conservative Islam contend that Shari’a laws are perfect systems and God’s will, and therefore are superior to secular laws. By being stricter, these laws could promote morality by punishing even the smallest of immorality or indulgence: drinking and gambling. The proponents could well be right that these laws could lead to a better society. These laws could well be deterrence; a criminal would most likely think twice before committing an offense.

On the flip side, however, such puritanical forms of piety have undermined the Indonesian secular government by restricting freedom of expression and rights to religion. By coercing non-Muslims or other Muslim sects to obey their laws, they are ultimately imposing their strong beliefs on people who do not believe in them. The Muslims can continue applying their Shari’a laws to daily life, but why make it a compulsory for everyone? By doing so, they suppress Indonesia’s vibrant and diverse culture by forcing a uniform code of conduct and dressing through Shari’a laws.

I am not familiar with local conditions, thus I am in no position to evaluate which side is more correct. Practically speaking however, these conservative Islam ideologies dampen foreign investors’ interest in Indonesia, sending direct investments plummeting, posing disadvantages to the Indonesian economy. But it’s easy to see the allure for people to choose to believe in such ideologies. Ever since the fall of the “dictator” Suharto who suppressed any power that could oppose him, Islam communities and leaders have proliferated, these being conservative as is the global trend of conservatism in Islam. The new government’s incompetence in eradicating poverty and solving problems sparked people to believe that these conservative groups are a panache for their problems or an alternative to the government. As conservatives believe strongly, it is easier to brainwash or influence them as compared to moderates, whose belief is subtle but complex.

How can this be solved? Because of the conservative nature of Islam, questions or doubts cannot be freely raised without a conferment of punishment. The tides of time wait for no man; the trend of conservatism cannot change, and the proliferation cannot be reversed. I think that the solution lies with the government. By upping its competence and minimising its corruption, people will on the whole be wealthier and move away from conservative Islam. It should also highlight the incommensurability between Islam and violence; Islam in the purest form does not promote violence.

Islam and secularism can co-exist. The less strict secular laws must be obeyed by everyone while the Shari’a laws are obeyed by its believers. As long as the Islamic leaders and Indonesia’s leaders do not struggle for dominance, both will survive. This applies to the much debated issues of race in Indonesia. Indonesians and other races can live in harmony, and tolerance is the key.
(498 words)