Islam in World Cultures: Comparative Perspectives - Islamic Books ...

Muslim Thought and Practice in Contemporary Indonesia 2 0 1and open discussion of issues connected with Islam and its role in Indonesians o c i e t y. Underlying nearly every aspect of his thought is a sense of dynamismand ever-evolving adaptability of ultimate Islamic ideals that is based upon anhistorically contextualized conceptualization of i j t i h a d . In this case, the technicallegal term “ i j t i h a d ” is best understood as meaning a generalized effort toapprehend the appropriate application of Islamic ideals to particular circumstances.In formulating vibrant and revitalized interpretations of Islam, supportersof Indonesia’s emerging neomodernist movement developed a deepand nuanced appreciation of past-historical traditions of Muslim scholarshipand the variety of methods used by u l a m a throughout history to answer thechallenges of change.More traditionally trained ulama in the period of the New Order tended tobelong to the NU. They also developed new models and adapted those of othersto suit their own vision and ideals. The NU is today the largest Muslim organizationin Indonesia and possibly even in the entire world. Although its appealto the p e s a n t re n tradition of Muslim scholarship has been a mainstay ofthe organization from its very inception, since the 1970s it has also developedin some very nontraditional ways. This change in character is due in part to its“modernized” organizational structure and in part to the influence of wellfundednongovernmental organizations, many of which have provided considerablefinancial support for projects involving the NU during the last decadesof Suharto’s New Order. It has thus opened itself up to allow some of its membersto experiment with ideas on the cutting edge of Muslim legal religiousand social thought in Indonesia.Throughout the struggle for independence and during the first twentyyears of the Republic, the NU was a loyal supporter of Soekarno, despite hisovertures to socialists and communists. This pattern of cooperation was considerablyaltered, however, with the fall of Soekarno and the rise of the NewO r d e r. Throughout the 1970s, relations between the political wing of the NUand the New Order government were visibly strained over such issues as marriagelaw. However, after a period of protracted and increasingly bitter struggle,the organization formally accepted the state’s 1984 “mandate of monoloyalty”to P a n c a s i l a as the official ideology of the Indonesian state. P a n c a s i l a i sa five-part state doctrine affirming ideals of social equality, opportunity, andjustice. Its first precept, “belief in one God,” had been objected to by somecommitted Muslims because of its Islamically neutral formulation.In the mid-1980s, members of NU cast its new stance toward the governmentas a “return” to the original design of the organization at the time of itsfounding in 1926. NU’s relationship to the New Order government grew increasinglyfriendly during the 1980s; a significant amount of new subsidieswere provided for p e s a n t re n education, especially during the 1990s. Some NUinstitutions, in turn, agreed to allow non-NU teachers to participate. Beyond