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ISLAM AND NATIONALISM IN INDONESIA

(An Historical Overview)

Anzar Abdullah

Department of History Education University of Pejuang of the Republic of Indonesia, Makassar, South

Sulawesi, Indonesia

Email: anzarabdullah91@yahoo.co.id

Abstract

Islam and national identity is closely related to Indonesian nationalism was still in the concept

imaginable. Islamization process and subsequent development of Islamic culture plays an

important role in the history of Indonesia. Before the founding of the Islamic kingdom in the

archipelago, Islam as a religion has been embraced by the people. After Islam stood as a political

force in the form of monarchy, Islam becomes an important factor in defining the structure of

politics, ideology, and power. This is where the importance of the discussion of the relationship

between Islam and nationalism. This paper aims to explain how the ethnic groups in Indonesia

geographically dispersed communities are able to realize the unimaginable become a nation? What

factors are causing them to know each other? What is the role of Islam in the unification? From

the analysis of the history, facts obtained, that is proven in Indonesia between nationalism and

religion plays an important role in the establishment of a nation-state.

Keywords: Islamic, nationalist, historical overview

I. Introduction

The issue of Islam as the largest communities in Indonesia in conjunction with nationalism,

it is still very interesting to study, for four reasons: First, there are still many people who claim

that Islam is against nationalism. Their claim to it, is that Islam does not recognize territorial

boundaries. Although this view has a strong historical basis in the history of Islam, but his

followers are real articulate the political discourse of Islam in Indonesia. Secondly, there are still

many people who think that Indonesian nationalism formed only through the efforts of the secular

nationalists. Islam has not been involved in this process, because according to their understanding,

nationalism is totally different with Islam. There is a group of Muslim historians who tend to see

events in this way, although the new identification of the author-oriented secular has changed

views on it. Third, in the history of Indonesia, there have been several tragedies, where the

nationalist policies of government contrary to the aspirations of Muslims in some areas, such as in

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Lampung, Tanjung Priok, and Aceh. Fourth, there is a view among some groups, that policy should

essentially different countries with a strong Muslim identification.

Finally, it is said that nationalism is not useful, because they think of the case of some of

the developed nations, nationalism structure replaced by capitalism to control and exploit the

country and poor nations (Bakti, 2006, vii-viii; Noer, 1973, 255; Fiderspiel, 1970, 90). Especially

after the collapse of the New Order regime, where the spirit of nationalism, unity and nation

building character weakened. Upgrading-upgrading and doctrines Pancasila is no longer required,

national symbols fade in society.

In addition, according to Kahin, an influential factor in the unity of Indonesian nationalism

was high homogeneity religions in Indonesia, which is predominantly Muslim. Another important

factor, is the emergence of the Malay language as the national language. Integration of Indonesian

nationalism is generally recognized mobilized thanks to the organization's role as the Council of

People's Volksraad highest for Indonesia at the time. From here the growth of nationalism

supported by the development of the press and geographical mobility (Hassan, 1977, 39-86; Pijper,

1984, 131-133); Kuntowijoyo, 1991, 207; Hidayat, 1984, 4). In addition, the Dutch attempt to

unify the administration regarded as an important factor of integration and the rise of Indonesian

nationalism.

Along the strengthening of colonial powers in these areas, and accompanied by the

appearance of movement, such as education, division of labor, mobility social, publications, such

as the press and magazines, as well as organizations of the modern, accelerating society get the

means to voice their aspirations, ideas, and mobilizing the masses , Finally, the ideology of

nationalism based Islam increases. Islam has become the banner of the resistance against various

forms of colonialism (Abdullah, et al, 1991, 225; Kahin, 1952, 38-41). Clearly, Islam has particular

implications for Indonesian nationalism, because it is a major driver of the permanent and modern.

Islamic contribution to the birth of nationalism, Islam reality that managed to attract people to

enter Islam as a religion and civilization. This has become an important force in the face of the

colonial power at the time.

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II. Writing method

The method used in this paper is the study of literature (library research) that prioritizes

the library materials as a source of data, such as books, articles, journals, and archival. As a

research library, then its descriptive and comparative analysis (Busha and P. Harter, 1980)

Descriptive, is to describe the characteristics and phenomena contained in the discourse

that is a trend and raised in the community or present in the literature. While the analysis of the

historical sense, is to examine the historical roots behind the idea, the idea, the concept of people

or famous personalities (Wilson, 20007).

Meanwhile, comparative thinking is to compare between characters, leader, both related to

ideas, concepts and thoughts about the relationship between Islam and nationalism. In the analysis

of this library, compared two groups of thought, namely Islamic thought Nationalists and the

Nationalist Nationality.

III. Results and Discussion

1. The role of Islam Build Proto Nationalism

Since the beginning of the process of Islamization, since the XIII century, Islam has come

to declare his loyalty in the process of transformation of the socio-political, economic, and cultural.

Likewise, when the Dutch arrived in Indonesia in the seventeenth century, Islam has been a very

dreaded scourge against the Dutch (Benda, 1972, 83). Resistance Islamic leaders, such as Sultan,

aristocrat, and scholars in understanding the history of Islam in Indonesia should be interpreted as

a logical reflection of their love of freedom and hatred of the powers and foreign domination

(Maarif, 1984, 16-17). Similarly, the role of Ulema is a formative factor in the formation of

Indonesian nationalism, because Ulema provide the media or the means to articulate and express

the hatred of the people against foreign occupation, which is hegemonic, which later became the

nationalist sentiment1. For example, the Ulema to criticize the government's actions in some areas,

for corruption in government practices. Of the royal palace in the cities, the ant colonialism and

resistance continue to fluctuate, sometimes culminating in the form of open rebellion against the

1 However, other factors also should not be ignored, although in the uprising sometimes the local values, political Kingdom, as well as trade policy is a problem and cause a reaction to the presence of foreigners, Portuguese, Spanish, Dutch, and English. Islam here is often a factor of mobilization.

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colonial government (Boland, 1971, 7), was a nationalist in the sense of anti-colonialist (Smith,

1972, 65) and associate themselves with the concept of a common identification of Indonesia

(Kedourie, 1974, 9). Unlike the other groups are generally shaped religious movement, the SI is

evident as a political movement since it was founded in 1911. This organization contributes in

defining shaping nationalist activity in the history of the Indonesian nation. Therefore, without

ignoring the role of other factors in the Indonesian nationality nationalism, Islam has been

instrumental in the formation process push nation-state, at least until the early 1930s. Role of

Scholars since the advent of Islam to the entire archipelago, is very important in building a sense

of solidarity. The use of the Malay language as the lingua franca (lingua franca) throughout the

archipelago, as well as a written language in the works of Ulema, accelerate the process of mutual

understanding among the various ethnic groups in the archipelago.

When the arrival of the foreign nation to the archipelago to plug colonialism, Islam has

demonstrated resistance resulting from the motivation factor spirit of Jihad against the infidels.

Resistance came from various institutions, government royalty, aristocrat and scholars in an

attempt to show resistance to colonialism and imperialism. Starting from Sarekat Dagang Islam

(SDI) in 1905 until the establishment of the Muslim Association of Indonesia (PERMI), Islam

began to wear modern medium that generally struggle led by the intelligentsia nurtured Ethical

Policy, the notion of Van Deventer. In fact, this period is a crucial period of religious nationalism

basis of the Indonesian approach in the face of the struggle against colonialism. This is the history

of the decisive round, where Muslims make a major contribution to the Indonesian nationalism.

They are the leaders of the organization of the movement of religious nationalists, launched a city-

based movement. This is where the principles of modern organizations applied, and solidarity that

is organic, so that the people enlightened by the jargon of democracy, freedom and fraternity whose

activities are no longer local, but it is already a nationwide throughout the Dutch East Indies

(Kuntowijoyo, 1991, 196).

Can be traced in history, that proved to be among XVIII-XX centuries, there has been no

real effort by way of the modern organization of the Indonesian nation to eliminate colonialism,

but born of educated Muslims. The resistance that often arises when it is confined to the efforts to

remove the policies that were unfavorable to the indigenous people. What marks the twentieth

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century AD, is the people of Indonesia decided for the first time, that Indonesia has its own identity

and that colonialism be terminated.

Be aware, factor in the failure of the Islamic resistance in an attempt to gain full

independence, then in the twentieth century AD, the Muslims changed strategy of resistance from

armed struggle, to the socio-religious movements and politics. This suggests a new concept of

national identity and nationalist mobilization religious. Muslims began to use modern organization

in order to achieve long-term goals. Among the organizations that initial movement is, among

others; Sarekat Islam (SI), Muhammadiyah, Al-Irsyad (Jam'iyyah al-Islah wal-Irshad), Persatuan

Islam (PERSIS), Nahdlatul Ulama (NU), Jong Islamieten Bond (JIB), and the Muslim Association

of Indonesia (PERMI). All of these organizations, was born in the first decade of the twentieth

century AD.2

As organization of Islamic modernists who were born in the twentieth century AD, his

movement intended to fight for economic and political achievement, especially for the demanding

strength against the interests of colonial Indonesia. As performed by the SI, which is the

organization modernist nationalist political wing, was very influential at the time, because it gives

great attention to the political and economic rather than religious (Noer, 1973, 24) . In fact,

according to Faisal Bakti, this organization has a two-dimensional approach: structural and

cultural. At the structural level, the front man of this organization struggled gain political power

and improve the economic welfare of the indigenous people; and on a cultural level, they put

emphasis on cultural values, such as morality, social welfare, and education (Bakti, 2006, xxvi).

2 SDI (Sarekat Dagang Islam) stand at the years 1905 to 1911, then changed to Sarekat Islam (SI) in 1912;

Muhammadiyah established in 1912; al-Irsyad established in 1914; Islamic Union or Persatuan Islam, stood in 1923;

Nahdlatul Ulama (NU) was established in 1926; Jong Islamieten Bond (JIB) was established in 1925, and the Muslim

Association of Indonesia (PERMI) was established in 1930. See, Noer, The Modernist Muslims, p. 75. See also, Akira

Nagazumi, The Dawn of Indonesian Nationalism, and the Early Years of the Budi Utomo, 1908-1918 (Tokyo: Institute

of Developing Economics, 1972), p. 73.

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Period 1905-1930's, is a very important episode in the nationalist movement. This episode,

creating a new atmosphere, new institutions, and changing political conditions in the Dutch East

Indies. In this episode too, the growth of Islam as a force for political growth found its momentum.

Islam has particular implications for Indonesian nationalism, because he is the prime mover and

an essential part permanent (Alfian, 1969, 56).

2. Islamic Nationalism and Secular Nationalism (Polemic Political Discourse Nationality)

Nationalism is a psychological factor that encourages a person, or a group of people or a

nation that is willing to sacrifice for the highest devotion to the State and the nation. Why is that?

Because of their suffering, kinship and in the same boat suffered from colonialism. Indonesia, as

well as Muslim-majority country, has experienced the pain colonialism. Nationalism in Muslim

countries were born as a direct reaction on the foreign, i.e. non-Muslim domination over the

Islamic lands lie within the region (Anshari, 2006, 185).

As a historical phenomenon, nationalism emerged as a response to an atmosphere of

political, economic, social and cultural, especially created by colonialism. Of course, nationalism

emerged for several reasons, but the most important is the relationship between colonialism and

nationalism that seems so close. The colonial government, tried to eradicate nationalism, while the

nationalists against the colonial government. Nationalism is devoted to the freedom of the country

and the nation, according to tradition, religion, and social community in Islam, as well as other

aspects (Smith, 1957, 74).

The case of Indonesia, the national consciousness emerged in the early twentieth century

AD, and are constantly evolving over time. Nationalists realize that the backwardness of the people

caused by colonialism and backwardness. They claimed that discrimination by the colonial tear

down people's rights, preventing them from getting enlightened about education, democratic rights

and social justice. Finally, the idea of emancipation surfaced in Netherlands Indies at that time in

the letters R.A. Kartini (1879-1904). Afterwards, gave birth to the Youth Pledge Youth Congress

in 1928, which contains, one nation, Indonesia; one country, Indonesia; and one national language,

Indonesian (Ricklefs, 1981, 177).

Indonesian people's awareness of the tradition, colonization and underdevelopment

conditions encouraged colonial policy in the field of education. At the beginning of the twentieth

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century AD, the opportunity for the Indonesian people to enjoy education have been opened by

the colonial government. However, not many people can be accepted in government schools only

earmark for the upper classes, like the gentry and nobility. Therefore, many people who prefer

private schools are generally established and managed by Islamic organizations, such as schools

and madrassas.

The opportunity to study in European schools, which teach science, math, engineering, law

and other social sciences influence on the field of social, economic, political, and cultural. The

result was, a great opportunity for indigenous people to gain access to social vertically, for those

who can complete their education. Colonial government education policy was created to support

the bureaucratic system invaders strengthen colonialism. Many graduates native support this goal

by becoming the administrative staff, which they is then referred to as the new aristocracy. Not all

groups’ generated educated European school supports the aims of the colonial government. Those

who do not agree, sign merge with anti-colonial group. The group is divided into two: the first one,

is a secular nationalist, or those who base their struggles on the argument secular philosophy.

Second, is the Muslim nationalist or Islamic nationalists, or those who base their philosophy on

religious struggles that are religious.

Private schools founded by prominent Islamic movement organizations are non-

governmental, have played an important role in opposing colonialism. The birth of new

organizations, particularly those working in the field of education, Islam greatly assist students in

accepting the idea of nationalism. Modernist wing religious groups, as opposed to the traditionalist

students. In general, students traditionalists born from traditional Islamic school which maintains

good relations with the population of the interior, as well as the conventional understanding of

Islamic teachings.

Many graduates of the European schools such as OSVIA and STOVIA "alienated" from their

religion, even though his parents Islam and members of various organizations Islam. Thereby

versa, many Muslims who "regardless" of religion through western education received from the

Netherlands (Noer, 1973, 247). The status of Islam as a natural symbol of nationhood weakened.

As a result, Islam loses its monopoly in formulating the foundation of the struggle. It is not simply

the result of Western education, but it was as a consequence of the ideology pursued by the

educated class. Regarding this issue, saying that ideology has created two phenomena at that time.

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First, Islam serve as the foundation of national and ethnic political solidarity. Secondly, through

the process of ethnic, cultural polarization increasingly visible among students and abangan. This

polarization can also be said as a result of the Islamization process that gave birth to the

polarization orientation and social and political commitment (Abdullah, 1991, 237).

In defining and formulating a national ideology, the students and abangan opposing each

other. Various disputes arise between the two groups about what the ideological foundation of

Islam. Class students, definitely Islam as ideology, while abangan view Islam as a doctrine beyond

that into the culture Java. From was here for the first time, nationalism led to something different

from Islam, among other Java nationalism (Noer, 1973, 247-258). Those who are in it aggressively

propagate that Islam is against nationalism. The group became known as the nationalist groups

who are not committed to Islam, which eventually became anti-Islam (Abdullah, 1991, 237-238).

This movement assumes that Islam is only dealing with the past, and unable to respond to various

modern issues in the present context (Fiderspiel, 1970, 85).

Starting from the 1920s, both groups between Islam and nationalism secular nationalism

involved in a series of polemic about their respective roles in carrying a nation that aspired. Secular

nationalists assert, that the nationalists Islam is part of the "Pan-Islamism movement" that focus

more on international Islamic world, and aims to strengthen national unity. In response to these

allegations, a group of Islamic nationalism declares that Islam does not hinder or impede the

emergence of pure nationalism, precisely provide support and motivation (Suhelmi, 2012, 263-

269). Nationalism developed through Islam as a channel, it is not dangerous for Indonesian

nationalism. That's because, Islam brought ideologies socialism, a socialism that carries a "mono-

humanism" or the unity of man guided by God through the guidance of the Qur'an (Noer, 1973,

248). How polemic between Islam and Nationalism discourse? It would be interesting if followed

by a debate between the two leaders of the nation, Sukarno and Natsir, which each represent two

schools of thought, Islam and nationalism.

3. Thought Soekarno

Polemics about the relation between religion and the state are still developing until today,

genealogically is a derivative of a polemic that has ever happened between Soekarno with Natsir.

Take place polemic when it originated from the writings of Sukarno in Panji Islam in 1940, which

was then taken up by Natsir. Sukarno was considered as representing the secular nationalists, and

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Natsir represented the Islamic nationalists. The secular nationalists assumed to represent the view

that the State should be separated from religion, because religious doctrine considered that

problems can be complex country. Religion is necessary, but only as a matter of ritual to the Lord

and not take care of politics and policy of the State. Islamic nationalist groups, on the contrary

found the religious element is very much related to the issue of the State. There is a kind of belief

that religion is not only regulate the relation of God to man, but also the relation between human

beings in a country's political structure. Soekarno Islamic orientation, has been much discussed by

scientists (Dhakidae in Prisma, 2013, 12-14). For example Clifford Geertz says, is the

representation of Indonesia Sukarno. Through the Polynesian tradition, India, Islam, China and

Europe, Indonesia may be the place that most represents the symbol, than anywhere else in the

world. And all of it, seems to be on self-Soekarno. People who complements to put these symbols

into a newly formed republic (Geertz, 2007, 2007). The other view, given George McTurnan

Kahin, who said that Sukarno was a person who has a unique talent because it can draw on the

concept of the West and Islam with the concept of Javanese mysticism, and can translate in terms

that can be understood by ordinary people and even the people, such as farmers.

Soekarno decision to stay and sit with Oemar Said Tjokroaminoto in Surabaya, a

charismatic leader of the SI, a big influence on his intellectual journey. Tjokroaminoto in the house,

apart from Soekarno stayed anyway Alimin, Musso, Semaun and Kartosuwirjo. Soekarno got room

left rear, while Alimin and Musso got a room at the front, because it came early. When staying at

home Tjokroaminoto, several prominent national movement often come visit, ranging from

Agussalim, Soewardi Soeryaningrat until Ahmad Dahlan. Intellectual encounter with ideas,

ranging from Islamism, socialism to Marxism, when he was young, forming political awareness.

However, the idea of Islam being digested by Sukarno at that time have not focused on Islamic

studies in depth.

How is the next stage? Bernhard Dahm called it a "phase of nationalism" 1926-1931. At

that time, Sukarno put nationalism as the main political views, although he was also somewhat

influenced Marxist ideology. In 1920, Indonesian political life characterized by three major

streams, namely: nationalism, Islamism and communism. Each stream contains the same idea,

namely the fight against colonialism in Indonesia. However, the third stream has its own political

path. Soekarno treat the three streams critically. According to him, the important thing is not the

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struggle of each flow thoughts, but the important thing is to realize the united front of the

ideological differences to reach Indonesia's independence.

In an article entitled "Nationalism, Islamism, and Marxism" published in 1926, the

critically Sukarno declared:

"Party Boedi Utomo deceased, Indische Party who are still alive, Party SI, United Minahasa, PKI

and many other parties, it still has the spirit of nationalism or the spirit of Marxism. Can these

spirits in politics colony cooperate in a great spirit, a spirit of unity? Can the nationalist movements

in the colonies pressed together with the movement of Islamism essentially no nation with the

Marxist movement that is both international struggle? Can Islamism was cooperating with the

concerned nation nationalism with Marxist materialism chasing stock "? (Soekarno, 1964, 3)

Bernhard Dahm, a biographer of political thought Sukarno, Sukarno were gob smacked

effort to look for similarities or the cooperation of the three opposing ideology (Dahm, 1987, 57).

Even Dahm concluded that the Java syncretism Soekarno who see the phenomenon as a whole, is

a this conceptual background. Meanwhile, Benedict Anderson in his writings about the "power"

in Javanese culture, argues that "the unity of itself in the concept of Java is the central symbol of

power" (Anderson, 1972, 22). But Onghokham and Taufik Abdullah see it with a different

perspective. Onghokham suspect that creativities Soekarno thought more emphasis on the national

front of anti-colonialism; while Taufik Abdullah has another view that Sukarno in the article he

wrote it did not want to see an emphasis on the foundation of any particular ideology, but the

"nature" of their political and social goals (Onghokham in Dahm, 1987; Abdullah, 2001). The

character of Islam is socialistic nature and purpose of political Islam is to realize equitable society

which is not much different from the nationalist or Marxist. In the next phase, phase Marhaenis

1932-1933, Sukarno introduced a concept called Marhaenism. Previously, said Marhaen or

Marhaenism unknown in Indonesian political dictionary. People started to hear the word in a

defense speech Sukarno when explaining about the Dutch imperialism against the Indonesian

community which he said is a typical small community or marginal "it is social life consists of

small farmers, the laborers, the small traders, the small fishermen, short said ... proletariat which

all small (Dahm, 1987, 175; Kahin, 1952). "

The principles of thought Marhaenism thesis realized in socio nationalism and socio

democracy, after Sukarno to criticize the history of democracy, capitalism and bourgeois West. At

this time Sukarno left thinking about Islam. Islam at this stage according to him is not seen as a

foundation or base of Indonesian struggle, but the struggle to realize independence for the Muslim

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or Christian. Although Sukarno once wrote about a union between nationalism, Islamism, and

Marxism, but he still has another view that emphasizes the struggle themselves "do not seek the

help of a ship waiting caliphate Moscow or Istanbul (Kahin, 1952).

By the year 1940, when Sukarno throw into Endeh, Flores, and Sukarno felt lonely,

suffering both physically and spiritually. In this period Soekarno repentance and relearn Islam

seriously. His meeting with Ahmad Hassan, a character EXACTLY so esteems brings a distinct

impression of a deep against Islam (Abdullah, 2015, 32-33). When in this waste Soekarno often

ask Hassan sends books and brochures about Islam, such as prayer books Guidelines, Envoy

Wahabi, A Muchtar, Debate Talqien, Al-Burhan, Sahih Buchari, and others (Soekarno, 2001). But,

instead of Soekarno her name, when she received a teaching granted. He is critical dialogue with

the books, including the hadith Buchari valid. In a third letter to Hassan, he said that "weak and

false traditions that make the Islamic world into reverse, Islam became overwhelmed by the fog

orthodoxies, tahayyul, heretical and anti-rationalism. Though there is no more rational religion

except Islam (Soekarno, 1964, 337).

Meanwhile, nationalism promoted by a group of secular nationalism is based on a love and

appreciation for the homeland and love of country. This love becomes the basis of the struggle to

establish an Indonesian nationalism. However, at first, a sense of nationality (nationality) is based

on the idea of nationalism Java rather than nationalism archipelago (Bakti, 2006, 192). In various

polemic, Soetomo, the leader of a study group in Surabaya and founder of Budi Utomo, said that

the SI Party (PSI) is nothing more than a group of the students who spreads strife. Therefore, Haji

Agussalim, an activist PSI Minangkabau origin, regarded as a foreigner and distorted, and spread

the threat to national unity. PSI is also considered a "party of priests" who hide issues of social and

economic community behind religious issues (Soetomo in Noer, 1973, 249-250). Due to his

provocative, Hassan rebuked Sukarno that he was doing it includes heresy. In his ninth, Sukarno

with language more polite to talk that he was not questioning the validity of hadith, but he said

"not only Islam should return to the Qur'an and Hadith, but returned to the Qur'an and Hadith with"

driving a vehicle general knowledge (Soetomo in Noer, 1973, 250). "

At the time moved to Bengkulu, Sukarno "infatuated" pursue the idea of Islamic

modernism that supports freedom of thought da rationalism in studying religion. Soekarno

modernist thinking, reflected in the time he was with his wife to leave the meeting Inggit Garnasih

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Muhammadiyah in Bengkulu. He protested, because the meeting participants were men and

women are separated using the veil.

In an interview with news agency ANTARA, which was published in the magazine Panji

Islam, Sukarno said that Islam in inner send men and women to maintain his view, but not

commanded screened. Each was able to keep the heart and eyes alone. Furthermore, Sukarno

declared that the use of the veil is a symbol of the enslavement of women. Contemplation of the

ideas of Islamic modernism in exile in the end influence among Islamic intellectuals.

4. Thought Mohammad Natsir

Orientation Islam Mohammad Natsir, in view McTurnan Kahin, known as Natsir, once

wrote in the obituary article, that "Natsir no doubt, an Islamic thinker and politician most

influential since the independence of Indonesia. Of the nature and behavior are very humble and

unpretentious, he has a good reputation in the integrity and honesty in politics (Kahin, 1993, 156-

185; Nazir, 2003). "

The secular nationalists argue that the unity of the nation should be free of all other

principles, even ignoring the other principles. They even reveal what has been done by Mahapatih

Gajah Mada and Hindu leaders who unite the archipelago. According to him, a pattern that must

be developed and implemented. As a result of the development of this kind of opinion, has given

birth to a new understanding among Muslims, that the Javanese wished to revive understand

Hinduism3. Sukarno, one of the secular nationalists, emphasizing the love of homeland, the

homeland he declared that it was "very beautiful and has abundant natural resources of the Capital

Indonesia". Mom Indonesia as referred to Sukarno, has given birth to figures such as Gajah Mada

and other leaders in the Hindu rule. To create and maintain national unity, he stressed the

importance of the love for the homeland, ready to sacrifice the Capital Indonesia (read Mother

Earth), and put aside self-interest (Noer, 1973, 253; Syafri, 2008). While the typology created by

3 Basically, not much evidence to suggest that the Javanese wished to revive awareness of Hinduism, but they

wanted to show there are various models of Indonesia that could be used in achieving a national ideals. Regarding

this issue, see Bung Karno, "Reaching Indonesia Independence" (A pamphlet, Bandung, March 1933), p. 1-45.

Gajah Mada help give an example of one such model. Similarly, Umayyad be great for building the Western Roman

Empire and the Abbasid dynasty, because they go beyond the Sasanid dynasty. Knowing what happened in the past

is important. Indonesian Muslims often take the spirit of the historical events. What happened in the past, can be the

basis of nationalism in achieving the goal of independence. Islam is not a tool for nationalism. Approaches to-

Javanese, can also be used to arouse nationalism in Indonesia, as well as all Buginese approach can be used in reach-

ideals of national independence.

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Noer "Traditionalist Islam" and "Islamic Modernism," Natsir a major figure in the Islamic

modernism movement ( Anas, 2008; Noer, 1982; Dewanto, 2011, 30-33).

Among Islamic nationalism at that time, precisely argue, that the love of the homeland is

an action that is not true. The concept of unity posed by secular nationalism interpreted as efforts

to raise unity patterns before the advent of Islam as a religion and civilization in the archipelago,

namely a period of Majapahit, the Hindu and Buddhist. If the concept of national unity just mean

cultural, such as Majapahit, then according to the Islamic nationalism, the concept would be

eroding Islamic values, and ignores their role in overcoming ethnic differences. If nationalism as

the ideals of secular nationalist group, the Islamic nationalism then lock it by saying, nationalism

as it is nationalism "jahiliyyah" (Hassan, 1970, 44; Abdullah, 1991, 160; Fiderspiel, 1970).

Agussalim nationalism Sukarno opposed the idea, saying that patriotism is the slogan that

is not meaningful, as well as lead to the worship and pengidolaan nationality. Agussalim believe

that this is related to the inclination idolized Soekarno against things aesthetic of the beauty of

Mother Indonesia (Dahm, 1969, 175). Agussalim shows, the latent danger inherent in Soekarno

version nationalism depicting secular nationalists misdeeds. PSI itself does not leave and ignore

the love of the homeland, but only consider as an important principle. PSI looked principle as

nothing more than "equality fate of the condition of the people of Indonesia, both of which are the

main thing, rather than a sense of nationhood (Chabib, 1998). The love of the homeland, of course,

require a thorough sense of independence for the security and welfare of the people ". It is

associated with the applicable rules of humanity who live together in one country. Nationalism

like this, according Agussalim, does not mean enslaving the people on the "goddess Indonesia"

are beautiful and give life. If so, then it means love that is not true, because it is based on the

principles of materialism. The love of the homeland should support the values of justice as

established by God, and that means love of the homeland should support the values of justice

ordained by God, so that the love of the homeland did not go beyond faith and our devotion to God

(Dahm, 1969, 175). In response to the opinion of Agus Salim, Soekarno stated that nationalism

which he aspired unlike the western nationalism chauvinism or nationalism, but a nationalism in

the broad sense, which gives space for other nations. Nationalism containing latent danger,

expressly rejected by Sukarno.

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Agussalim according to Sukarno, forget explained that Indonesia did not adopt the

European nationalism that is aggressive. In fact, he knew that Sukarno teaches a form of

nationalism that is related to the material, but spiritual, and that Eastern nationalism is very

different from western nationalism, because nationalism east makes us an instrument of God and

leads us to have a zest for life (Dahm, 1969, 176).

In principle, PSI and PNI (National Party Indonesia) do not differ in their general activities

and intentions. Only difference is the foundation and intensity. Agussalim explains, "We are the

principles of Islam, and our goal is God." In connection with these differences, Agussalim behind

states, views Soekarno commendable, but not for approval (Noer, 1982). This difference could be

due Soekarno assumes that the Islamic state based theocracy, while Agussalim think that

nationalism was secular, split between the living world and religion as a way of life universally.

When polemic about the different visions of Indonesian nationalism was getting hotter, a group of

Islamic nationalism that is committed to the structural orientation, and a larger group adhering to

the cultural approach, cooperation in opposing the secular nationalism. Ahmad Hassan and M.

Natsir of EXACTLY, based in Bandung, preferring cultural approach rather than structural

approach. Ahmad Hassan criticized the view of secular nationalism by calling it a group

"asabiyya", an action that is prohibited by Islamic law (Noer, 1973, 259; Fiederspiel, 1970, 90).

If the model of nationalism as this is the foundation of unity, Indonesian Muslims would be

separate from Muslims from various parts of the world. Islam emphasizes, that all Muslims are

brothers. According to Ahmad Hassan, secular nationalism was outside the category of the Islamic

faith, because fundamentally different from the principles of Islam (Abdullah, 2015, 32-38).

According to Hassan, those who apply the principles and laws other than Islam, then they are

essentially not a Muslim (Noer, 1982, 259).

Opinion M. Natsir of nationalism in accordance with the conclusions adopted by ethnic

groups in Indonesia. The interpretation of the "unity" of thinking among nationalists adopted Islam

(Haryono, 1995; 2001; 1999; D. Smith, 1972). Natsir argued that without Islam, there would be

no nationalism in Indonesia, because Islam is the "first planted the seeds of unity, eliminate

isolative behavior on various islands in the archipelago as well as planting the seeds of brotherhood

with other Muslims outside Indonesia (Luth, 1999; Fiderspiel, 1970; Nagazumi, 1972; Hidayat,

1984).

15

Although organizations such as Budi Utomo, Pasundan, Jong Sumatranen Bond, and all

that comes as a result of nationalism, but they limit their membership in their respective ethnic

groups. Islamic movements such as SI (SI) and Muhammadiyah have long used the concept of

"state of Indonesia." Both initiatives are scattered throughout the Indonesian archipelago, and has

hundreds of thousands of members. They were able to pave the way towards the pattern of political

freedom, and it may be the forerunner for the unity of Indonesia which negates local allegiances

and tribal. According to Natsir, Islam brings a sense of brotherhood among people who are at the

same level and suffered the same fate in the nation (Natsir, 2008c; 1969; 1972). Overall, if the

sense of "nationality" is proposed as the basis of the renewal, the atmosphere needed will not be

met. Of course, Islam is more appropriate and could form the basis of unity, than the sense of

nationality, as understood by the secular nationalists (Natsir, 2008a, xi-xiii; 2008b, 84-86).

Leaders PERMI, including Mochtar Lutfi and Ilyas Yakoub in West Sumatra try to

combine the two different views. Both of these people, propose a new formula of Islam and

nationalism; i.e. combining nationalism and Islam as a religion. Second, the leaders began to doubt

the values that brought ole Pan-Islamism ideas, and connect with the failure of the conference

caliphate in Cairo and Mecca in May 1926 (Ricklefs, 1981, 179; Smith, 1957). "In the congress

held in November 1931, PERMI formulate nationalism as a system of behavior and strategies in

the struggle for independence, and not as the basis of reasoning.

Nationalism as this is seen as a way to achieve the independence of Indonesia. While Islam,

as the slogan PERMI, is the basic purpose (I'tiqad) in the struggle for the dignity of Islam. Human

responsibility towards society is also an important part of the teachings of Islam (Abdullah, 1971,

160).

Main ideas proposed by PERMI, could have been influenced by the relationship between

the leader relational PERMI with PNI leader in Java. To mediate conflicts between groups of

secular nationalism and Islamic nationalism, leaders PERMI like Muchtar Lutfi, Ilyas Yakoub,

and Jalaluddin Thaib met Sukarno, leader of PNI. PERMI concept of Islam and nationalism

accepted by secular nationalist leaders. PERMI also proposed the idea to the renewal leader in

Java. EXACTLY (Islamic Unity) is precisely the opposite, rejected the idea of nationalism and

Islam, because according to them, Islam is enough. M. Natsir, even said that patriotism is not

16

something that is important, because it is already contained in the teachings of Islam, and a part of

Islam itself. Ideas about Islam and nationalism, was also rejected by the reformers in West

Sumatra, especially among Muhammadiyah (Natsir, 2008c; 1972).

Commenting on the idea PERMI, Muhammadiyah leaders, such as A.R. You no longer

need the additional concepts, such as nationalism. Islam is a perfect life guidance. On the other

hand, accuse PERMI Muhammadiyah so close to the Netherlands, because it receives aid for the

schools of the Dutch colonial government. However, the polemic about the national ideology is

never ending. Among secular nationalism continued to extol the importance of the separation of

religion from the political realm (Abdullah, 1971, 160); 1991, 242).

The leaders of the secular nationalism, as Sutomo, Hatta, especially Soekarno "trying to

synthesize the national culture that exist in all ethnic groups without connecting with religious

beliefs or association, which is based on ethnicity (Abdullah, 1991, Fiederspiel, 1970). Soekarno

believe that political cooperation that exists between groups of Islamic nationalism and secular

nationalism is very important in order to achieve independence. Therefore, Soekarno initiated the

establishment of the "Covenant of Political Societies National Indonesia (PPKI) which was

established in 1927 as the umbrella organization of the second group of the polemics. However, it

is predicted that the next few years these efforts deadlocked alias failed because Islamic

nationalism group split from the group of secular nationalism. Haji Agussalim stated that "unity

to be forged through PPKI is not deep, and attention PPKI own against Islam is lacking, because

the whole initiative was shifted to an effort to achieve unity physically (Agussalim, 1954, 143)."

In this regard, the different views among the reformers show the difference in orientation between

the structural and cultural groups.

IV. Conclusion

Previously described, that the awareness of Indonesian nationalism was born after Western

education that modern affecting indigenous population. From indigenous children can enjoy

educational albeit in limited circles. Nevertheless, who initiated national relationships that

ultimately lead to the formation of a national unity is Islam which can be a knot fastener to the

unity of the archipelago; not a secular organization based on locality and ethnicity.

17

After that, the movement organizations oriented to Islamic nationalism that many urban-based,

organizations establish and publish them to the well-known, so that it can easily mobilize the

masses. The increasing mobility of each region also provides facilities, such as transportation,

access to telephone communications, and postal services. Along with Pax Neerlandica atmosphere,

uniting the Indonesian archipelago, these factors further facilitate communication between people

in the archipelago.

The impact of ethical politics, with the opening of schools for native children were modern,

and the emergence of private schools traditionally have given birth to two groups of new social

community that extreme, students and abangan, when it cannot be united. The students want Islam

as the state nationalism, while abangan nationalism want a secular state.

The first national movement organizations play an important role in the history of national

struggle is SI. Because of this organization can be the heart of the movement of Indonesian

nationalism in the modern era. Moreover, the significance of the role of Ulema as the educated

class in building collective power, as well as the powers of the elements and different ethnicity,

which could continue the integration process and to formulate in the form protonasionalism. This

ideology overcome ethnic cultural ties, and build solidarity that goes beyond primordial solidarity

and local loyalty.

In an effort to suppress the Dutch colonial government, Islam is not only physically

resisted, but also provide the foundation of social solidarity. Archipelago that has united

administratively in Pax Neerlandica, also wear the banner of Islam in launching their resistance.

Along the formation of cities that became the basis of colonial, the Islamic community began to

form. Islam became the foundation for the identity of a plural society. Islam has been a unifying

factor for the people of Indonesia. The relationship between Islam and political structures during

the struggle against the colonial government, is not an aberration of history, but rather a logical

needs that cannot be avoided.

Indonesia as a nation state whose population is multicultural, political ideology of Islam

has not been able to address this phenomenon, perhaps because they lack political experience and

strategies deserves. While secular nationalists seem to be more experienced than the other groups

in the struggle against colonialism. But one thing to note, that the role of Islam is to break this

background. However, historical facts have shown the long experience, Muslims in the struggle

18

and national movements, their position is a historical actor so natural that called the prime mover

in the capture and maintain the nation's independence.

Indonesian nation state formation has traveled a long history. The strengthening of the

process of cosmopolitanism in the world when the discourse of nationalism is being discussed by

the leaders of the organization of movement, plus a spread of Islamization throughout the country,

more and accelerate the formation of imagined community (for community imagined) as a

forerunner to the birth of the nation-state of Indonesia.

The long history that began with a meeting with the royal scholars Nusantara, the

translation of books and other writings that represent the culture and science, to the formation of

national organizations, is becoming a very important part in the history of national revival

Indonesia around 1930. It is true that when the spirit to liberate the nation from colonial occupation,

the movement figures that show when it was looking for the proper formulation of ideology

suitable foundation for the independent Indonesian state aspired. In the struggle that's going great

polemic between groups of secular nationalism represented by Sukarno and his friends, with a

group of Islamic nationalism represented by Mohammad Natsir, Agussalim and friends. However,

the two parties must have a different background in terms of education and the organization, all of

which have major contribution in the struggle for independence, as proved later.

See historical facts above, Islam has contributed greatly to the formation of the Indonesian

nation, it can be understood, that in the formulation of the national constitution as a nation state

idealized form, Islam is becoming a key factor, both in the context of social and cultural, especially

during national movement.

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Anzar Abdullah is a lecture of history Education Department, University of Pejuang of the Republic of Indonesia

(UPRI) Makassar, South Sulawesi. He is interest to research history, History Education, History of Islam in

Southeast Asian, Southeast Asian History, and Contemporary history of Indonesia. He received his Doctor of

Philosophy in Alauddin State University of Makssar South Sulawesi in 2013. Address (Home): Jl. Goa Ria

Perumahan Delta Bumi Sudiang Blok. E. No. 24 Sudiang Kota Makassar, 90242. Office: Campus II Universitas

Pejuang Republic Indonesia, Jl. Baruga Raya Antang Makassar. Email: anzarabdullah91@yahoo.co.id. Mobile

Celluler: +62354836073 (081354836073)