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This paper discussed the encounter of Indonesian Muslims toward the idea of secularism. Secularism since its rise in Europe in the 18th century has spread all over the world. Supporters of secularism have assumed that secularism is undeniable. People eventually will hold it and apply it in their life, including in the public space. However, in the context of the relationship between Islam and state in Indonesia, secularism thesis has been proven failed. During the Indonesian history, the relationship between Islam and state has been a hot discourse even until recently. Yet, this paper concluded that one thing is clear; Indonesian people, especially Indonesian Muslims, have rejected secularism. In the meantime, some have rejected theocratic state either. Muslims then have endlessly endeavored to reformulate a viable synthesis on the relationship between Islam and state in Indonesia. What Indonesia has now is among the efforts of Indonesian Muslims to have a better formulation on how Islam plays its role in the public space, including in the political sphere.

This work looks at the Islamic character of the Acehnese state in the 17th century. It examines not only its Islamic institutions but also its political culture and policies towards Islam. It includes a comparison of Aceh with other Islamic states in the region, especially Melaka and Mataram.

This work looks at the Islamic character of the Acehnese state in the 17th century. It examines not only its Islamic institutions but also its political culture and policies towards Islam. It includes a comparison of Aceh with other Islamic states in the region, especially Melaka and Mataram.

The problem that I have been dealing with over the last few years is how it might be possible to create a historical context for the study of South Indian religion. Like a number of other South Indian historians I have been concentrating on the rise and development of new states and chiefdoms during the late pre-colonial period — that is in the late seventeenth and eighteenth centuries, the period of European expansion in the sub-continent which preceded the consolidation of British imperial rule. My own work has focused on the role of shrines and holy places within these pre-colonial domains and chiefdoms.

The foundation of a State in Afghanistan by the Pashtun tribesmen in 1747 posed the question of a religious policy. The issue was not that of proselytism. Most of the Afghans did adhere to one or another form of Islam and the followers of other creeds did not even constitute one percent of the population. But the Islam adhered to by the tribesmen did not have Shari'a (Islamic Law) as its judicial basis and no religious tradition enforced allegiance to monarchs.

Islam and the state in Indonesia -- Contents -- Abbreviations -- Acknowledgements -- 1. Introduction: The Problem of Political Relationship between Islam and the State -- 2. Explaining the Uneasy Relationship: Political Antagonism between Islam and the State in Indonesia -- 3. Emergence of the New Islamic Intellectualism: Three Schools of Thought -- 4. Implications of the New Islamic Intellectualism: Ideas and Practices -- 5. Beyond Parties and Parliament: Reassessing the Political Approach of Islam -- 6. Reducing Hostility: The Accommodative Responses of the State -- 7. Conclusion: Towards an Integrated Political Relationship between Islam and the State -- 8. Political Islam in Post-Soeharto Indonesia: A Postscript -- Bibliography -- Index -- About the Author.