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The main objective of this study is to analyze three major Indonesian Muslim responses to the Pancasila, the state ideology of Indonesia. The first Muslim response occurred when the Secular Nationalists proposed, shortly before Indonesia's independence in 1945 and again later in the Constituent Assembly debates (1956-1959), that the Pancasila be the basis of state. The second Muslim response to the Pancasila took place in 1978 when the New Order government proposed that the P4 (Guidelines for Understanding and Practicing the Pancasila) be legalized. The Muslims at first objected to both the proposal of the Pancasila as the foundation of the state and that of the P4, but finally acquiesced. Each stage in this process was marked by debate over the role of Islam in Indonesian society and politics, which often led to antagonism between the government and the Muslim community. When the government proposed in 1982 that the Pancasila serve as the sole basis for all political and mass organizations, the third Muslim response occurred. The Muslims' acceptance of this policy marked the end of the government's application of severe policies towards them and has resulted in the former being allowed to play an even greater role in Indonesian politics than had previously been the case.

This thesis deals with Islam and nation formation in Indonesia. It attempts to describe the particular relationship between Islam and the development of the Indonesian nation. It examines the role of Islam in promoting the process of nation formation in Indonesia until the early 1930's. Since the coming of Islam to the Archipelago, the 'ulama' and their writings played a central role in the integration of the Malay world. The use of the Malay language as a lingua franca accelerated the process of integration as well as the process of mutual understanding among the people, the majority of whom were Muslim. When European colonialism appeared on the scene, the Muslims resisted it labelling the foreigners as non-Muslims. Opposition came from the royal, the aristocratic and the 'ulama' sectors. All in their way demonstrated resistance to every aspect of imperialism and colonialism. At the beginning of the 20th century, Muslims began to turn to socio-religious organizations in their efforts to achieve independence. This was a period of significant Muslim contributions to Indonesian nationalism. Some favored a structural approach while others pursued a cultural means. Indeed, people began to think in more democratic terms, and began to realize their inferior position within the colonial system. The response of the colonial government helped, in spite of itself, to foster national unity. The significance of this thesis lies in the fact that there has not yet been any attempt to trace the background of the formation of the Indonesian state with particular reference to the role of Islam.

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Thesis (Ph. D.)--University of Wisconsin--Madison, 1969. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

The present dissertation studies the Islamic nature of the Acehnese state in the seventeenth century---a subject much neglected by area scholars and Islamicists alike due to the hybrid nature of Southeast Asian Islam. It examines not only the state's Islamic institutions but also its political culture and policies towards Islam. The Acehnese theory of kingship during the period under study manifests a decidedly Islamic character. Deemed to possess both political and religions authority, the office of the sult&dotbelow;an was viewed as necessary and its incumbent responsible for both the prosperity of his people and the enforcement of Islamic dogma. The court's policies towards Islam, given outward expression in elaborate religious rituals and ceremonies, reveal an imperial tradition in which the ruler himself was the head of the Muslim state, despite the apparent admixture of Southeast Asian elements. Other more traditional Islamic institutions were also fundamental to the Acehnese state. The 'ulama' played a significant role in both the religions and political spheres, while Islamic law became a dominant part of the judicial system, alongside adat (customary law and royal edicts/tradition). Jihad as well served to define the ideology of the state. In spite of its Southeast Asian appearance, therefore, the Islamic nature of the Acehnese state was more evident than in many other Muslim states in the region, such as fifteenth-century Melaka and seventeenth-century Mataram, a situation induced by geography, historical Islam, and the nature of Acehnese tradition.

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No description available.

The Muslim community constituting 90% of Indonesla's total population, remains divided into two major factions: the Secular Nationalists, who believe in a radical separation between state and religion, and the Islamic Nationalists who, while not insisting on a fully Islamic State maintain that the Constitution should include a recognition of the special place of Islam. This thesis offers a study of the controversies surrounding the Five Basic Principles of the State, the Panca Sila, officia1ly formulated for the first time in the Jakarta Charter signed on June 22nd 1945. Special attentionis paid to the revision of the Charter on August 18, 1945, and the reopening of the debates on the Jakarta Charter following the President's Decree of July 5, 1959.

This study reviews the policy and practice of Islamic social welfare efforts in Indonesia. Findings from this study suggest that Indonesian Islamic welfare policies are ambivalent. The ambivalent character is due, in part, to the need of the government to maintain the status of Indonesia as a secular state, while at the same time, to accommodate Muslim aspirations to practice Islamic social welfare. Some Islamic welfare organizations have succeeded in combining Islamic social welfare programs with a modern social development perspective that is relevant to large national development programs. Dompet Dhuafa Republika's (DD) experience of collecting Islamic welfare funds and developing social welfare programs reveals significant potentials of Islamic welfare efforts to contribute to statutory social welfare services. These findings have shown that there is a promising prospect for Indonesia to further augment a pluralistic social welfare system.