Thesis (Ph. D.)--University of Texas at Austin, 2006. / Vita. Includes bibliographical references.

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This work is a comparative study of the process of secularization in Turkey and Indonesia, with reference to the thought and policies of Mustafa Kemal and Sukarno. In their rational approach to religion and the concern to modernize their societies the two leaders were guided by a secularist paradigm of the relationship of state and religion that each formulated. The abolition of the sultanate-caliphate system, the end of Islam as the state religion and the replacement of Shari/'a by Western codes demonstrated the impact of modernization and secularization on Turkey. The "polity-dominance secularization" of Mustafa Kemal along with, among other thing, the abolition of religious education, the banning of the mystical orders, and the mandatory use of Turkish in Islamic ritual, made Turkey a completely secular state. In Indonesia, secularization was meant not only to serve the cause of modernization but also has had a special significance for ensuring the religious minority's support of the political system. Sukarno's decision to establish a quasi-secular Pancasila state was guided by a concern for political unity. However, unlike Mustafa Kemal, Sukarno avoided the strategy of overt opposition to religion, in order not to entail unacceptable political risks. Though the Indonesian Islamic parties have frequently opposed Sukarno's secularism, the Islamic ideological orientation was significantly moderated by Sukarno's pragmatic syncretism, as embodied in his manifesto NASAKOM (nationalism, religion and communism). Unlike in Turkey, Islamic parties were recognized, and Islamic courts and the system of religious education were integrated into the structure of state in Indonesia.

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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 thesis studies in a comparative framework the impact of colonial experience on the religious and social thought of two modernists, Ahmad Kh an of India and Ahmad Hassan of Indonesia. At the religious level, both modernists were much concerned with the purification of Islam. They called upon the Muslims to return to the Qur' an and hadith, abandon taqlid and to undertake ijtihad. Ahmad Kh an, influenced by the natural sciences and rationalism of the West, was also inclined to interpret Islam in a naturalistic and rational manner. Ahmad Hassan, on the other hand, was very much preoccupied with the purification of Islam and the return to the Qur' an and hadith, and was little influenced by the Western impact through colonialism. At the social level, both modernists considered education to be the essential means to social betterment. But whereas Ahmad Kh an also believed in cooperation with the British, Ahmad Hassan was opposed to the Dutch. / This study concludes by showing that, given the Western colonial experience, Ahmad Kh an's socio-religious thought was rational, realistic, liberal and dynamic. While Ahmad Hassan too lived in a colonial society, his socio-religious thought was puritanical, defensive and ideological.

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.