Nation-State, Islam and Democracy | Mr. Ulil Abshar Abdalla

Summary

The speaker highlights the cultural and religious similarities between Indonesia and Pakistan, emphasizing the shared Muslim traditions, particularly the practice of beginning public events with Quran recitations and the greeting of Salam. They also explore the deep-rooted spiritual influence of Sufism in both countries and the role of Sufi missionaries in spreading Islam. Furthermore, the speaker discusses the compatibility of Islam with democracy and economic development, particularly in Indonesia's post-1998 democratic transition. The speech underscores the importance of interfaith dialogue and the responsibility of both nations in representing Islam globally.

Takeaways

• 😀 Indonesia and Pakistan share common Islamic practices, such as starting public events with the recitation of the Quran and greeting with Salam.
• 😀 Sufism has played a central role in spreading Islam peacefully in both Indonesia and Pakistan, adapting to local cultures while preserving its core teachings.
• 😀 The large Muslim populations in Indonesia and Pakistan bear significant responsibility in shaping the global perception of Islam as a peaceful religion.
• 😀 Indonesia's successful transition to democracy after 1998 demonstrates that Islam and democracy can coexist and support one another.
• 😀 There is no inherent conflict between Islam and democracy, as Islamic teachings align with democratic principles, including social contracts and agreements.
• 😀 The idea that Islamic values are incompatible with economic development or democracy is a misconception, as shown by Indonesia's progress since its democratic reforms.
• 😀 Interreligious dialogue is essential for global peace and understanding, as demonstrated by the 2019 document signed by Pope Francis and Dr. Ahmed Al-Tayyeb.
• 😀 Indonesia's ability to integrate Islamic values with modern democracy offers a model for other Muslim-majority countries.
• 😀 Islam, like water, can adapt to different cultures and contexts, maintaining its essence while embracing diversity in practice.
• 😀 Cultural differences between Indonesia and Pakistan, such as language (English vs. Dutch), reflect their distinct colonial histories, but both share a strong sense of Islamic identity.
• 😀 Preserving good traditions while adopting modern practices that align with Islamic teachings is a key philosophy for maintaining relevance in a changing world.

Q & A

What is the significance of the word 'Salam' in the context of the speaker's presentation?

The speaker emphasizes that 'Salam,' meaning peace, is a universal greeting in Muslim societies. It represents the ethos and spirit of Islam, which encourages peace and brotherhood. The greeting is used at the beginning of speeches to set a tone of peace.

What are the similarities between Indonesia and Pakistan as mentioned by the speaker?

Both Indonesia and Pakistan share similar Islamic traditions, such as the recitation of the Quran to begin public events, and the practice of Salawat (praising the Prophet). Additionally, both countries' populations predominantly follow Sunni Islam, with Indonesia adhering to the Shafi'i madhab and Pakistan following the Hanafi madhab.

How does the speaker describe the role of Sufism in the spread of Islam?

The speaker highlights that Sufism played a pivotal role in bringing Islam to Indonesia, with Sufi mystics spreading the religion peacefully across various regions. The wisdom of Sufism, exemplified by the saying 'the color of the water is the color of the vessel,' illustrates how Islam adapts to different cultures while retaining its core essence.

What is the meaning behind the Sufi saying, 'the color of the water is the color of the vessel'?

The Sufi saying refers to the idea that Islam, like water, is pure and adaptable. When Islam is introduced into different cultural contexts, it takes on the characteristics of the local culture, much like water takes the color of the vessel it is placed in. However, the essence of Islam remains unchanged.

How does the speaker relate the size of the Muslim population in Indonesia and Pakistan to their responsibilities?

With both Indonesia and Pakistan having the largest Muslim populations in the world, the speaker asserts that these two countries bear a significant responsibility in presenting Islam as a religion of peace. They are tasked with dispelling misconceptions about Islam and ensuring its positive representation globally.

What political and social changes has Indonesia experienced since 1998?

Since the collapse of the authoritarian New Order regime in 1998, Indonesia has transitioned into a democratic country. It has successfully conducted multiple fair and democratic elections, the most recent being in February 2025, showcasing that democracy and Islam can coexist.

What does the speaker say about the compatibility of Islam with democracy?

The speaker argues that Islam is compatible with democracy, citing Indonesia's experience as a model. Despite some misconceptions, especially after September 11, Indonesia's successful democratic elections prove that Islam can coexist with democratic governance.

How does the speaker address the perception that Islam is incompatible with economic development?

The speaker rejects the notion that Islam causes underdevelopment, stating that Indonesia's progress challenges this view. Indonesia's success in democratic governance and development proves that Islam does not hinder economic growth or modernization.

What role does interreligious dialogue play in the speaker's message?

Interreligious dialogue is emphasized as crucial for fostering peace and understanding between different faiths. The speaker highlights the significance of the 'Document of Human Fraternity' signed by Pope Francis and the Grand Imam of Al-Azhar, which promotes dialogue and cooperation between Islam and Christianity for global peace.

What is the speaker’s view on the relationship between Islam and nationalism in Indonesia?

The speaker explains that Indonesia's independence in 1945 saw a debate between Islamists and nationalists about the compatibility of Islam with nationalism. Ultimately, Indonesia chose to embrace a national state based on agreements between Muslims and non-Muslims, demonstrating that Islam and nationalism can coexist.