Chapter Five Islam, Pancasila and the Middle Path of Tawassuth: The Thought of Achmad Siddiq Greg Barton The role of the late KH Achmad Siddiq as elder statesman of the Situbondo reform group has been discussed extensively elsewhere in this volume. As the chapters by Nakamura and van Bruinessen make clear, Siddiq, together with Abdurrahman Wahid, was one of the chief architects in the process of reform within NU that began with the 1983 Munas NU (Musyawarah Nasional Alim Ulama NU) at Situbondo. Like the vast majority of his fellow kiai, Achmad Siddiq wrote very little for publication. Consequently, his thought is not well known outside of pesantren circles. Fortunately, younger friends and students of Siddiq saw to it that some of his lectures and their discussions with him appeared in print. This chapter focuses on Siddiq's thought as it is recorded in two short books, Khitthah Nahdliyah [A Program for NU members]1 and Islam, Pancasila dan Ukhuwah Islamiyah: Wawancara dengan Rois Aam PBNU KH Achmad Siddiq [Islam, Pancasila and Muslim Brotherhood: An Interview with PBNU Rais Am KH Achmad Siddiq]2 published in 1979 and 1985 respectively. These books record his thinking in several key areas, most notably the relationship between Islam, Pancasila and the Indonesian state. The purpose of this chapter is, firstly, to reproduce, in translation, key passages from these books in order that Siddiq's thought might be brought to the attention of a wider audience, and secondly, it is hoped that this may lead to a better understanding of the dynamics of reform within Nahdlatul Ulama. Biographical Notes Achmad Siddiq was born in Jember, East Java, in 1926 into a pesantren family. His father, Kiai Siddiq, and his older brother, Kiai Machfoezh Siddiq, were prominent ulama, the latter serving as chairman-general (ketua umum) of NU from 1937 to 1942. Achmad Siddiq served as private secretary to the Minister for Religious Affairs, KH Wahid Hasjim, from 1949 to 1952. He was a member of parliament for brief periods under both the Old Order and New Order regimes (in 1955-6 and again in 1971). For most of his career he worked in the Department of Religious Affairs, ultimately rising to the level of Head of the Regional Office of East Java. The 1983 Munas at Situbondo saw the reform movement led by Siddiq and Abdurrahman make strong gains and in the national congress one year later Siddiq was elected to the position of rais am (president-general) of the Syuriah, together with Abdurrahman who became chairman- general of the Tanfidziah. Khitthah Nahdliyah Khitthah Nahdliyah was first published in May 1979, (and then reissued in February 1980) as the result of Achmad Siddiq's desire to produce a document summarising the essential elements of NU belief and conviction. This brief book of j5 pages is essentially a collection of edited lecture notes based on talks given by Achmad Siddiq to various groups within NU, and recorded by his assistant, Muchith Muzadi. The book is somewhat incomplete in scope and uneven in style, and was considered by Siddiq to be merely a first attempt at producing a handbook on NU thought. Unfortunately, Siddiq never got around to substantially revising it before dying in 1991 at the relatively young age of 65. Nevertheless, this book remains an important document, not least because it records Siddiq's views on the raison d'etre of NU and especially, what he saw the moderate and adaptable nature of traditionalist Islam. These were central elements of the reform agenda of the Situbondo group when it emerged in the mid-1980s. The book begins by setting forth Siddiq's view that NU is first and foremost a socio-religious, rather than party-political, organisation. Secondly, it argues that the ulama are the mainstay and central strength of the organisation. These two matters are, in fact, closely related, for in advancing an argument for the special status of ulama in general, and the Syuriah in particular, Siddiq was also criticising the dominant role played by 'politicians' in NU over the past two decades, the foremost of these being Idham Chalid, chairman-general from 1956 to 1984. The book also documents a surprising degree of openness towards ijtihad. Indeed it is significant that Siddiq should discuss ijtihad given that it remains the subject of heated debate. Discussion of the Text Khitthah Nahdliyah begins with a long foreword in which Siddiq argues that the views set down represent the opinions held in common by generations of NU kiai beginning with NU's founding fathers. These opinions and points of view, he explains, have traditionally been passed down from teacher to student and have enjoyed a central position in NU's oral tradition but, for a variety of reasons, have never been recorded until now. Siddiq then proceeds to review NU history from the organisation's foundation in 1926 up till the present. He advances the argument that the oral tradition of the ulama was partially stifled by the rise of non-ulama in NU following the organisation's transformation into a political party in 1952. NU's forced merger with PPP in 1973 and its consequent reduction in party-political activity, Siddiq suggests, marked the beginning of a return to the organisation's core socio-religious activity. In chapter one Siddiq outlines the foundations of the NU tradition in its reliance on the Qur'an and the Sunnah. Most of this chapter reflects traditional Sunni Muslim belief and requires no further comment here. In the light of Siddiq's emphasis throughout the 1980s on NU returning to its Khittah 1926, to its original charter as an essentially socio-religious organisation, the concluding portion of chapter one, however is worth quoting in full: Reflecting And Delineating Religious Character 1. The Religious Character of Nahdlatul Ulama is reflected in a number of matters: a. It was established out of religious motives, not because of political or economic inducements or any other such things. b. It is based on religiosity to the extent that all aspects 6 behaviour and operational characteristics are governed by and are in keeping with the norms of religious teaching and law. c. Its aspirations are religious aspirations, namely: 'the glory of Islam and its followers' ('lzzul Islam wal Muslim') in 'taking God's mercy throughout all creation' (Rahmatan lil aalimin).3 d. Giving priority to activities that have direct links with religious matters such as: ritual prayer (ubudiyyah), social engagement (mabarrot), missionary activity (da'wah), religious education (ma'arif) and religious charity (mu'amalah) and so forth. Activities in other fields are limited to the extent that they support and fulfil the requirements of our religious struggle. 2. This Religious Character, delineated in certain strategies, and realised in certain prime activities, is intended to give first importance to: a. Building up the character of Muslims so that they are able to bring their lives into harmony with the demands of life in moving towards the realisation of a truly Islamic Society (Jama'ah Islamiyyah). b. Encouraging and guiding the umat, and in particular its individual members, to have both the desire and the ability to carry out activities that are beneficial and congruent with the great struggle to glorify the Faith of God. c. Organising these activities in the context of the struggle and in accordance with a method of work and approach to management based on the principle of discussion and consultation. The Religious Character of Nahdlatul Ulama does not merely give colour to, or merely inspire but rather both inspires, colours and becomes a point of reference to every single activity, whether organisational or personal. In chapter two Siddiq further develops the argument that NU is pre-eminently a religious organisation by turning his attention to the position of ulama: Ulama as the mainstay of Nahdlatul Ulama 1. It is no mere coincidence that the name 'Nahdlatul Ulama', which means the Awakening of the Ulama was chosen for this association. The choosing of this name rather than, say, Nahdlatul Muslimin or Nahdlatul Ummah, is proof of how important and unique is the position of ulama within the body of Nahdlatul Ulama. Where some organisations have as the core of their strength workers, farmers, intellectuals, government officers or professionals, or any one of a variety of other groups, Nahdlatul Ulama rests firmly in its choice of ulama as its mainstay, core strength and central pillar on which all else depends. 2. The choice af ulame as the central pillar of the Nahdlatul Ulama is based on two fundamental considerations: a. As a religious organisation it is necessary that the focus of strength is on those who are its strongest figures and who can be most relied upon in spiritual, mental and scholarly matters and in matters of good works and religious character, that is to say, the ulama. b. Even an ulama with the smallest circle of followers and most limited field of influence will, nevertheless, possess authority and influence over his santri, or students, and over his former santri and students, each of whom has returned to their communities and to a variety of positions with varying degrees of potential. And so the ulama possess a channel of authority that is able to pierce the limits of organisational groupings, and the limits of their local district so as to reach out to all corners of the country, and even beyond. 3. The relationship between an ulama and his santri, or students, does not cease with the conclusion of their period of studies together, as is the case with a university lecturer and his students. This spiritual and affectionate relationship between an ulama and his santri continues on, even to the point where it binds the family of the kiai with that of the santri. 4. This relationship is more a spiritual relationship (bathiniyyah ideologis-based on spiritual ideology) than it is a formal organisational relationship, to the extent that a Nahdlatul Ulama kiai is not merely a kiai to members of Nahdlatul Ulama alone but is at the same time a kiai to the whole of society. The Institution of the Syuriah 5. The authority, influence and role af ulame which is well entrenched (with or without formal positions of a formal or organisational nature), is made concrete within Nahdlatul Ulama in a formal and organisational manner through the structure of leadership and management, that is to say through the establishment of the institution of the Syuriah, with all of its various levels, beginning with the centre and proceeding out to the branches. This institution, with its system of teachers, Rais (Head), Wakil Rais [Deputy Head], Katib (Secretary) and its A'dla (members of the board of directors), is exclusively set aside for ulama uddin, that is those ulama who possess both a high level of religious learning and an appropriate level of spiritual maturity and moral character. 6. This institution, as an institution (not on the basis of individuals in their own right) possesses unique authority and plays a unique role: a. In matters of declarations on religious law (fatwa), their opinion determines matters for, and is binding upon, the entire body of the organisation, including the operational leaders (the Directors of the Tanfidziah), and, in fact often spreads out to the entirety of the Muslim community. b. In matters of determining the conceptual outlook, Program and broad outline of the policy of the struggle, it works in parallel with the Tanfidziah (general directors). c. In operational matters, leadership lies with the Tanfidziah, whilst the Syuriah acts in a collegial fashion in a supervisory role. d. In ail this the Syuriah retains for itself certain tasks in its own field, that is: (i) Discussing religious matters (masa-il diniyyah), especially in evaluating actual (waqi'ah) matters that have arisen in society from the view point of religion. (ii) Working to overcome, resolve and pacify (Ishlah Dzatil bain) in matters of difference of opinion between those members of organisation that look to the Syuriah for assistance. (iii)Preparing and developing the essential elements of the material used in da'wah and related religious activities (amaliyyah diniyyah). Alongside all of this it also functions To guide society, especially in matters of a religious and spiritual nature. 7. Such is the primacy of the position ulama within Nahdlatul Ulama, that a member of Nahdlatul Ulama, no matt er what their attainment and prestige in other fields (in management, in holding of office and in profession), must be willing to place themself under the guidance of the ulama. Siddiq concludes the chapter with a section discussing the criteria for ulama. The discussion here follows a reasonably conventional line and does not warrant further comment except for one point. In the final two paragraphs of the chapter Siddiq politely makes the point that not all those who are called 'ulama' deserve the title: 11 .... At certain times, and in certain circles, it is not always possible to find ulama who one hundred percent fulfil the above requirements. Like all other human beings ulama also suffer from weaknesses and shortcomings. Nevertheless, at the very least, it is to be hoped that Nahdlatul Ulama ulama strive to improve themselves, to raise their own standards, so as to achieve the standards outlined above. It is not everyone who is knowledgable about religion that can take the title 'ulama', much less those who 'ulamaise' themselves or are 'ulamaised' by others in a corruption of the true understanding of what it means to be an ulama." Chapter three, simply titled Ahlus sunnah wal jamma'ah (the conventional title by which traditionalist Sunni Muslims identify themselves which translates roughly as 'The People of the Tradition and the Assembly') is for the most part a conventional treatment of the essential elements of traditionalist thought. Nevertheless, the summary given in the concluding paragraph is worth quoting in full: Characteristics 12. Because ahlus sunnah wal jama'ah (The Tradition and the Assembly) is no more or less than the pure Teaching of Islam as it was set forth and put into practice by the Blessed Prophet, together with his Companions, its essential nature (characteristics) are the characteristics of that Religion itself. The most essential characteristics are: a. The principle of At Tawassurh, or the middle path, as Opposed to extremism (tatharruf), either to the extreme right or to the extreme left. b. The aim of Rahmatan Lil Alamin, spreading mercy throughout all of creation. It is significant that Siddiq gives such emphasis to the principle of tawassuth (moderation, or the middle path). He is saying, in effect, that Islam is characterised two things: moderation and mercy. Siddiq raises tawassuth to the very highest level of importance. In fact Siddiq devotes one entire chapter, chapter six, entitled: The Characteristics of At- Tawassuth and I'tidal (justice) to this subject. The following paragraph from that chapter summarises his thinking on the matter: 3. At Tawassuth (including al-i'tidal and at-tawazun), or moderation, does not mean complete compromise and does not mean the blending together of a range of elements (syncretism). Nor is it a matter of excluding oneself from] rejecting certain combinations of elements. The characteristics of At Tawassuth begin with the fact that God placed within Islam all manner of good things, and it is definitely the case that all those good things are to be found between the two limits of Tatharruf, or the tendency to go to extremes. The principles behind, and characteristics of, At Tawassuth, which form the characteristics of lslam, must be applied in every field, so that Islam and the attitude and behaviour of Muslims constantly become the yardstick of righteousness and the example for all of humanity. Finally, it is necessary to give some attention to chapter five, 'The System of Following Mazhab' (System Bermadzhab). It discusses the issue of ijtihad and is the only chapter that is at all provocative. Naturally, Siddiq is not calling for the widespread practise of ijtihad, for even in the late 1990s such an approach would be unacceptable for a senior NU ulama, but he leaves open the possibility that ijtihad may be legitimately carried out: The Essence of the System of Following Mazhab 13. Essentially, the System of Following Mazhab does not set up the System of Ijtihad against the System of Taqlid [following accepted legal opinions], but rather sets forth the two systems in a balanced fashion. Each 6 the two systems represents a sound system which should be employed by all Muslims to obtain the pure Teaching of Islam. But each one must be appropriate to the individual using it, for they should not be used by the wrong people nor should they be misapplied. Islam, Pancasila Dan Ukhuwah Islamiyah This brief book, a mere 27 pages in length, is, like Khitthah Nahdliyah, of much greater significance than its modest size and format would suggest. The book is valuable for the way in which it documents the thought of Siddiq in the early stages of the reform process within NU. It can be argued that Siddiq's thought, as it is documented in Khitthah Nahdliyah and Islam, Pancasila dan Ukhuwah Islamiyah, changed very little between 1979 and 1985, for the latter picks up on many of the points raised in the former. In both books Siddiq speaks of tawassuth, ijtihad, tolerance and open-mindedness. The later book, however, gives greater attention to these points and generally discusses them in a more straightforward fashion. Whereas in Khitthah Nahdliyah, Siddiq was careful not to be seen to depart from the standard traditionalist discourse, in Islam, Pancasila dan Ukhuwah Islamiyah he is much more openly adopting a progressive position. Moreover, he deliberately focuses on the galvanised debate at the 1983 Munas and 1984 Congress, in particular on the relationship between Islam and Pancasila. In a similar fashion to Khitthah Nahdliyah, this book owes its existence to the efforts of another member of the Situbondo reform group, Fahmi Saifuddin, who conducted several interviews with Achmad Siddiq. Fahmi was assisted by Muchith Muzadi in recording and transcribing these interviews, and then arranging them under the sub-headings found in this book. Final editing was undertaken by Mohammad Ichwan Sam. The book then, is the product of reform-minded younger people within NU to record for posterity the thought of the reform movement's senior figure. Islam, Pancasila dan Ukhuwah Islamiyah, is divided into four sections. Each one of these four sections contains noteworthy material and will be dealt with in turn. Discussion of the Text In the first section of the text the discussion commences with Siddiq speaking about the nature of General Revelation, or the doctrine that God has revealed Himself in a general fashion through His creation to all people in a manner that forms the backdrop for the Specific Revelation that comes with His prophets and the revealed books that they transmitted. Invoking the concept of General Revelation Siddiq argues that Islam is open to accepting certain elements of pre-islamic cultures and beliefs where they are congruent with the revelation that came with Islam. Siddiq then builds on this to introduce the concept of tawassuth and the importance of moderation. Finally, the section closes with a discussion of ijtihad, where Siddiq once again leaves open the possibility that ijtihad might occur. Understanding the Broad Themes of Islam Question: Kiai, how can the essential structure be best understood? Answer: Islam is the name by which the Religion of God (Dinullah) is known. It consists of certain stipulation's, instructions, guidelines, directions, commands, prohibitions and so forth, that are established by God for the well-being of humankind in this world and in the world to come. ... Question: Can you go into this in greater detail? Answer: Certainly. Firstly we need to understand that the 'grand strategy' which God has established for the governance of all of his creatures has been set forth in two matters determined by God: a. The Way of God (Sunnatullah), that is to say, the determination of God to deal with all of His creatures according to the nature and characteristics which He has established for each one of them, including for their relations with each other. b. The Religion of God (Dinullah), that is to say, the teachings, instructions, guidelines and arrangements which are placed upon people to be undertaken in every sphere of life as they carry out their duties as caliphs, or representatives of God, in this world. Naturally, there is so complete a degree of convergence and congruence between the Way of God and the Religion of God that the course and development of the natural world can not be separated from the 'grand schema' and 'sovereign control' of God (i.e., the Qadha, or sovereignty of God and the Qadr, or Divine Will), in moving towards the target that He has determined, that is to say His merciful plan for creation. Because of this the Religion of God (Dinullah) is universal in its characteristics.... Consequently, it is logical that Islam acknowledges that positive values can be found to have already developed in individuals, or groups of people, prior to their accepting the teaching of Islam. Islam does not adopt an attitude of rejecting, destroying or eliminating, a priori, these 'old' values, but rather seeks to accommodate them, in a selective and balanced fashion as follows: a. There are those that need to be totally corrected. b. There are those that need to be partially corrected. c. There are those that have to be filled in and added to. d. There are those that need to be fortified and perfected. ... Islam, as the Religion of God, represents something that is complete and comprehensive in all of its aspects (its totality).... The other chief characteristic of Islam is 'tawassuth' (the attitude of looking for a middle path), avoiding extremes. This characteristic is reflected in several aspects of Islam and in their application. Monotheism (akidah) is midway between polytheism and atheism. Islamic devotional practises are at a midpoint between being matters of compulsion and matters of relaxed accommodation. And *********** 1 KH Achmad Siddiq, Khitthah Nahdliyah, Persatuan Bangil, (2nd 2 printing), Jakarta, 1980. KH Achmad Siddiq, Islam, Pancasila dan Ukhuwah Islamiyah: Wawancara dengan Rois Aam PBNU KH Achmad Siddiq, Lajnah Ta'lif wan Nasyr PBNU, Jakarta, 1985. 3 The approach taken to the transliteration of Arabic words in these excerpts is the same as that used elsewhere in this volume, that is, following modem Indonesian conventions as reflected in the Kamus Besar Bahasa Indonesia. Arabic terms which appear in parenthesis have the same spelling as in the original.