Islam, Nationalism and Democracy: A Political Biography of Mohammad Natsir by Audrey R. Kahin (review)

This book lucidly explores the journey of the political career of Mohammad Natsir, who was once a prominent political figure as well as a leading Muslim thinker in Indonesia. Kahin attempts to provide her reader with an understanding of Natsir’s views on nationalism and democracy. Her goal is also to analyse the influence of modernist Islam on Natsir as a politician and his response to major political and social upheavals that took place during his career. The work is presented in chronological order.

It begins with the introduction of Natsir’s background, including his childhood, education and homeland. The subsequent chapters discuss phases of his involvement in Indonesian politics. Kahin concludes with an epilogue discussing Natsir’s ‘legacy’ and recognition he received from the Indonesian government after his death. Sources consulted in writing this book are extensive; they include many of Natsir’s writings and interviews the author conducted with Natsir and his family members. The author introduces and describes Natsir to her readers as a very down to earth person, pious and a man who lived a humble life. She also shows that Natsir’s personality contributed greatly to his popularity as a politician and Muslim leader. Kahin also cites Deliar Noer, who suggests that Natsir’s personality also jeopardized his political career. As mentioned in the title, this work focuses on Natsir’s interpretation of Islam, democracy and nationalism while juggling political changes and developments that took place within Indonesian politics.

Kahin demonstrates that Natsir as a politician lived an impressive and challenging life. He had enjoyed a splendid career in the early period of his involvement in politics when he was appointed as the Minister of Information and then the Prime Minister of Indonesia. The apex of his career lasted only a short period of time since he resigned his position as Prime Minister six months after his appointment due to his dissatisfaction with Sukarno’s ‘guided democracy’. After his resignation, Natsir stayed active in politics, voicing his criticisms of the government’s internal and international policies. In consequence, he was marginalized by mainstream politics. Natsir then turned into a ‘national enemy’ in 1958 when he joined the rebellion in Sumatra because of his dissatisfaction with Soekarno. He surrendered in 1961 and was imprisoned until Soekarno fell from power in 1965. During those four years, Natsir endured ‘house arrest’, ‘detention’, ‘quarantine’ and incarceration in the Jakarta Military Prison. Natsir returned to politics after his imprisonment but found his political influence had dwindled. The younger generations in Islamic parties had different views on Islam and its position in politics. To demonstrate this development, Kahin cites Nurcholish Madjid, who insists that Islam is a ‘personal religion’ and secularization is needed to achieve modernization. Natsir was once again facing an unfavourable situation and how to channel and realize his ideas on Islam in Indonesian politics.

Kahin demonstrates that the leadership change from Soekarno to Suharto in 1965 brought about little change to the position of Islam in Indonesia. Even though, at the beginning of his administration, Suharto tried to win both secular and Islamic parties’ leaders by showing his leniency towards them, this position did not last. Suharto was alarmed by the warm welcome the public gave to Islamic organizations and he began to put restrictions on Islamic activities. This affected Natsir directly. Kahin demonstrates that he began to focus more on propagation work from 1967. He established Dewan Dakwah Islamiyah Indonesia with the aim of educating Muslims about Islam. He also actively built a close relationship with Muslim leaders in the Arab countries, Pakistan and Malaysia. By the 1980s the Suharto administration began to take steps to restrict his movements, even in personal matters. He was denied permission to perform the haj and to get medical treatment outside Indonesia. Despite such oppression, Natsir never gave up his idea that Islam should be recognized in Indonesian politics. He passed away on 6 February...