BOOK SYNOPSIS NU DAN CIVIL RELIGION: MELACAK AKAR CIVIL RELIGION

DALAM KEAGAMAAN NU. Published Graha Ilmu, Yogjakarta, 2013.

PUBLIC ETHICS AS RELIGIOUS
(Genealogi Civil Religion in Religous NU)
Chafid Wahyudi
Introduction
The basic question that this essay tries to answer, is it possible for the values of different
often contending religions in single country to be the basic for the nationhood? Or, can values
of a single religion in a country where different religions exist be basis of the state? Another
question arises. What then are the values assuming that values are a must in a society or country
as a term of moral reference that must be adopted by all? It is toward answering this question
that this investigation is aimed. I argue that religious values are universal and meaningfull for
human kind. they can serve as the basis for human benefit and well-being. But these values
often originated from different religions must not only be accommodated but also reconciled.
And the reconciling concept cannot be a religion, for that would mean that we support one
religion at the expense of other. Hence I would proposes that what has commonly been known a
civil religion be the common ground the sacred canopy as it were in which various religious
values, can be integrated. It is in other word, the integrating mechanism for different religious
values, which in turn can bring the social and political harmony for all citizens. This paper will
discuss particularly this notion by reffering to the concept of Nahdlatul Ulama (NU) on
nationhood and national identity.
Conceptual Civil Religion
According Phillip E. Hammond there are several conditions that can lead to the
emergence of civil religion: (1) the condition of religious pluralism is not possible for any one
religion to be used by the entire community as a source of general significance, however, (2),
people are faced with the need to attach a meaning in their activities, especially when it relates to
the individual activities of a religious background. Therefore there (3) needs to be are placement
system of meaning.
1
The term civil religion was first vaguely introduced by Jean Jacques Rousseau (1712-
1778) in the last chapter of his book The Social Contract, published in 1762. Rousseau discusses
the presence of a variety of religions in the country.
2
Rousseaus notion of civil religion then
raised again by the renowned American sociologist, Robert Neely Bellah by defining civil
religion as public religious dimension is expressed in a set of beliefs, symbols, and
rituals...genuine apprehension of universal and religious transcendent reality...
3
NU and Civil Religion
For NU, as affirmed by KH. Hashim Ashari, who founded the NU, Islamic form of
government is not specified. In other words, there is no standard provision about the form of the
state. Is therefore, a country given the freedom to determine its form of government which is in
harmony with each place. From the affirmation that, since the beginning of NU has its own view
of the relation between religion and the state in accordance with the conditions of the Indonesian.
Regarding NU formulation of the relation between religion and state, the NU Congress in 1936
in Banjarmasin gave it representation.
On other occasions, Abdurrahman Wahid (Gus Dur) as the grandson of the founder of
NU KH Hashim Asari explained, Islamic law in reality only valid as moral guides which done
on the basic of public awareness. While the need to enact religious laws only exist in what can
only be enacted,
4
namely in what could be considered to apply to all components of society.
With so, according to Gus Dur, Islam functioning for the life of the community of nations not as
a particular form of state, but rather as a social ethic which will guide the course of the social life
of the state and in accordance with the sublime dignity and glory of the human being..,
5

1
Phillip E. Hammond, Bentuk-Bentuk Elementer Agama Sipil in Robert N. Bellah and Phillip E. Hammond,
Varienties of Civil Religion; Beragam bentuk Agama Sipil dalam Beragam Bentuk Kekuasaan Politik, Kultural,
Ekonomi, & Sosial, trans. Imam Khoiri dkk (Yogyakarta: IRCiSoD, 2003), 186.
2
Jean Jacques Rousseau, Sosial Kontrak, trans. Sumardjo (Jakarta: Penerbit Erlangga, 1986), 112-123.
3
Robert N. Bellah, Beyond Belief: Essays of Religion in a Post-Traditional World (New York: Harper & Row,
1970), 171 and 179
4
Abdurahman Wahid, Islam Kosmopolitan: Nilai-Nilai Indonesai dan Transformasi Kebudayaan (Jakarta: The
Wahid Institute, 2007), 218
5
Chafid Wahyudi, NU dan Civil Religion: Melacak Akar Civil Religion dalam Keberagamaan NU (Yogjakarta:
Graha Ilmu, 2013) 78.
Thus, the formulation of the relation between religion and state adopted by NU negates
relations theory of religion (Islam) and the state within the framework of integrative paradigm
(theocratic) and secularist paradigm. Otherwise formulation of the relation between religion and
state for NU could be similar to the concept of civil religion.
In its practice, when colonialism ended there was an emerging debate on the countrys
constitution. Some basically wants Indonesia as an Islamic country, others want the Indonesian
state nationalist. On June 1, 1945, President Soekarno attempt to overcome the issue by
proposing the five basic or Pancasila as the Indonesia philosophical foundation.
6
The initial formulation of Pancasila is not necessarily acceptable, especially among
Muslims. By looking at the existence of political Islam as well as religious pluralism in
Indonesia, Soekarno formed a committee, which then produced the Jakarta Charter (Piagam
Jakarta) compromise in which there is a sentence; Divinity with the obligation for its followers
of Islam shariah runknown as the seven words.However, a compromise step through the
Jakarta Charter (Piagam Jakarta) then led to new tensions between the central and eastern part of
Indonesia which were most non-Muslims. They objected if the Jakarta Charter (Piagam Jakarta)
became basic of the country. Therefore, it is feared will the word shariah will cause problems
for other religions and mores. In order to maintain the integrity of the nation at this critical
moment, Wahid Hashim as the son of the founder of NU KH Hashim Asari shortly after the
proclamation of independence on August 18, 1945, proposed that the Jakarta Charter (Piagam
Jakarta) was replaced by formula Belief in God Almighty. Wahid Hashim decision to abort the
Jakarta Charter (Piagam Jakarta), according to Andree Feillard showed flexibility (flexible
attitude) on the part of Wahid Hasyim. Still according to him, in that event, Wahid Hashim
willingness to look the other way with other religions for the sake of national unity is a form of
relatively liberal understanding of the Jakarta Charter (Piagam Jakarta).
7
The NU acceptance of Pancasila, be continuity on the basic of choice since the state was
inaugurated on August 18, 1945. Although streaks footsteps in guarding the existence of
Pancasila, incertain spaces to be recognized sometimes meandering footsteps with a passion for
the enforcement of Islamic law as constitutional debate that occurred in 1956-1959 or desire
aroused the Jakarta Charterin (Piagam Jakarta) 1966, in this case of course it must be understood,

6
Andree Feillard, NU vis a vis Negara: Pencarihan Isi, Bentuk dan Makna, trans. Lesmana (Yogjakarta: LkiS
1995), 32-35
7
Ibid., 38-40
that the motive which became background is resistance to the communists and secular
nationalists which tried to lose religion. While Robert W. Hafner suspected the existence of a
confrontation with the government, especially the military. But, in 1968 the passion faded, NU
change direction back to givefull support to the Pancasila state. About it, Sidney Jones notes can
not be separated from efforts NU, KH. Ahmad Siddiq which in early 1957 to write an article
which says Islam does not require the founding an Islamic state.
8
Sidney Jones notes, On early
1957, Ahmad Siddiq whos a young scholar elihgtened of East Java, he had written an article
about one issue which been a concern of most of Muslim. He was wrote on those article that
religion of islam doesn't need of Islamic state establishment, all the moslems they are accept of
the pluralism principle same as which contained in Pancasila
9
On those article, one thing which
KH. Ahmad Siddiq wanted is similarity of social insight, just because of Islam is acknowledge
of humanity groups existence, as nations, and races, tribes, etc. He thought, we have to knowing
each other, grant and be respectfull then doesnt mean to replace one another, in the future all
these groups have to be developing and growing up by reasonable rules.
10
The basic idea KH. Ahmad Siddiq about the acceptance of Pancasila is then formalized in
the National Assembly in Situbondo Muslim Scholars NU in 1983 which later became the
reference for the decision by the General Assembly that gave birth to the declaration on Islam
with the Pancasila (state). Muslim Scholars (NU) National Assembly decision on the acceptance
of Pancasila was later confirmed in the 27 NU in Situbondo in 1984. The National Assembly
Muslim Scholars (NU) in Cilacap in Central Java in 1987, is brilliant KH. Ahmad Siddiq make
the scholars and people of Indonesia opposed of religious fanaticism accept the idea. In a text
entitled, Muslim brotherhood and National Unity: How to Understand and Apply, KH. Siddiq
Ahmad laid the foundation of solidarity among Muslims against other people. According to him,
in Islam, brotherhood includes three variants; ukhuwah Islamiyah (Islamic brotherhood),
ukhuwah wataniyah (brotherhood countrymen) and ukhwah bashariyah (brotherhood among
human beings).
11
Therefore, NU accept Pancasila, not as a tactics, but because NU truly believe in the
universality of the principles of Pancasila which once championed by Wahid Hashim at the

8
Robert W. Hafner, Civil Islam: Islam dan Demokratisasi di Indonesia, trans. Ahmad Baso, (Jakarta: ISAI bekerja
sama dengan The Asia Foundation, 2001). 172 dan 165-168
9
Ibid, 163
10
Andree Feillard, NU vis a vis Negara, 251
11
Ibid., 246 and 376
beginning of the independence of Indonesia. That view can not be separated from the
implementation of the epistemology doctrinal-moderate by scholars NU as ever was written by
Abdurrahman Wahid, The essence of the scientific tradition adopted NU is organic connection
between tawhid, fiqh and Sufism is not disconnected...
12
Placed third in the framework
circulates, not negate or affirm each other. With networking circulates, necessitates the whole
truth will not be achieved by one of them. That is, produce the ideal relationship that he called
critical-reflective-heuristic. Circulates framework that delivering NU members to see things in a
balanced, harmonious and from various ledges. Take one aspect and ignore the other aspects,
will obviously damage the cosmic order that is balanced and harmonious.
Public Ethics as Religiosity NU
By describing the concept of NU as civil religion, then, I tried to bring up the term
public ethics as a religious NU. The term public ethics is referring to the notion which has
been abstracted from the notion of civil religion which religious morality has undergone a
transformation from a private-primordial and communal areas to open and rational. Or, to put
religion as ethics at play in the public, then religion is not just meaningful recognition of spiritual
values and transcendental realities, but also fills the worlds public spacespolitical and
economicas implied in the statement of Jose Casanova, It (religion) into the world public
and therefore achieve publicity...
13
Its just for NU, the public world should be run by ethical
(moral substantially) not formalized religion, because NU is not concerned with the
formalization of religious manifestations. The fact that what is disclosed in accordance with KH.
Sahal Mahfuz as general leadership Shuriyah in NU with statement iftitah sermon at the
National Assembly of Muslim Scholars and Conference Great in Sukolilo Surabaya, July 28,
2006, NU over idealize substance shariah values implemented in the community rather than
idealize the institution. The presence of formal institutions is not a assurance for the realization
of shariah values in society.
14
On Regional Conference (Konferwil) NU at Islamic boarding
school (pesantren) Zainul Hasan in East Java, Genggong, Probolinggo, November 2-4, 2007,

12
Abdurahman Wahid, Islam Kosmopolitan, 215.
13
Jose Casanova, Pendahuluan in Agama publik di Dunia Modern, trans. Nafis Irkham (Surabaya: Pustaka
Eureka, 2003), xii.
14
Chafid Wahyudi, NU dan Civil Religion, 89.
which raised the discussion Khilafah Islamiyah or Daulah Islamiyah, in its decision, for NU, ...
the important thing is to Islamicize society, not the state Islamicize.
15
So religious NU played in a public space in which the human spirit is the application his
ethical living together as a nation through the fulfillment of the mission of peace for all people.
Substantial moral message of religion is then sublimated into collective norms in Pancasila as
terms of civil religion. Salden Susan Purdy in his work; Legitimacy of Power and Authority in a
pluralistic State: Pancasila and Civil Religion in a Indonesia, published in 1984. In these works,
Purdy did not hesitate to say that Pancasila is the civil religion in Indonesia.
16

15
Ibid., 67
16
Susan Salden Purdy, Legitimasi of Power and Authority in a Pluralistic State: Pancasila and Civil Religion in a
Indonesia (Michigan: Umi Disertation Information Service, 1984).