Photo by: Jean-Léon Gérôme
Understanding and interpreting Islam has been varied according to regions, societies, and historical context. The biggest common point among different Muslim communities is Islam. However, the biggest difference is that they have wide various Islamic understandings. Because different places have an impact on how to believe. On one hand, religious beliefs influence and shape every society it enters without exception but more importantly, it is shaped by society/civilization. In this context, religion is both a perpetrator and an object. On the other hand, the differences in understanding and interpretation stem from human nature. These differences stemming from the nature of man have been examined by the anthropologist Clifford Geertz on two Muslim countries, Morocco and Indonesia. The author, who examines the relations of the peoples of Morocco and Indonesia with the sacred, presents a detailed and profound comparison of the interpretation of the same religion by two distinctly different cultures. With this article, the important elements emphasized in the author's book will be mentioned.
First of all, Geertz mentioned the differences between these two civilizations that have had the same religion. From here, Indonesia is an elite, even civilized, tropical Asian country that has been spotted with Dutch culture, while Morocco is a Mediterranean country that is varnished, tense, dry and purulent with French culture. Religion, which is the most important element that makes them similar, reflects the differences between the two countries as a mirror. These two countries, which one is located in the east of the land where Islam was born, and the other in the west end, have participated in Islam with the different ways and different results. This difference is above all historical. Islamization of Morocco took place in a military way as early as the 7th century. Indonesia, after the 14th century, has been Islamized through traders and commercial mobility in the coastal regions of the country.
Another important difference between the two countries is manifested in the social organization. While Morocco has a tribal community structure, Indonesia is a peasant society. Even more, most of the Islamic understanding in Indonesia has taken many forms that are not caused by the Qur’an. With the opportunities provided by geography, different Islamic insights have emerged in the archipelago, rather than a single type of Islamic understanding. In contrast, in Morocco, since Islam is practiced in the axis of practical life by strong states and leaders, it is possible to talk about a specific and general form of religion. The dominant tendency in Morocco is mostly directed towards cultural uniformity, moral reconciliation, social standardization in fundamental beliefs and values.
Another important point emphasized by Geertz is the pioneers who instigate these changes. Sunan Kalidjaga is the one who provides the entry of Islam into Java in Indonesia. After his death, his life and activities made him one of the most important names in Indonesia. Additionally, In Morocco, Sidi Lahsen Lyusi has been very effective in spreading Islam. His lineage is based on the prophet Muhammad. This situation increased his recognition in Morocco. Both have the same ideal but they preferred different methods. This is because they differ in many respects. In terms of lifestyle, Kalidjaga is urbanized and Lyusi is a peasant. Kalidjaga influenced the people with a kind of Islamic mysticism in Indonesia, while Lyusi influenced the people with a desire for more Islamic leadership. Although they are completely different in terms of methodology, they both act according to the needs of their peoples and they both became an icon for their society.
The last point to be emphasized is the effects of colonial times on these two countries. The author devoted the last two chapters of the book to the effects and changes that the colonial period created in these two states. Indonesia was exploited by the Netherlands, while Morocco was exposed to the exploitation of France. If we have a look at the historical process of the two communities; The colonial history of Indonesia is longer than Morocco, but the intensity of the effectiveness of the colonial powers shows that the experience of Morocco is more severe. The period of colonialism meant an increase in interaction with the West within the two countries. Western dominance, culture and intense encounters with the belief system have resulted in the expansion of the function of religion in both countries. Religion no longer satisfies the faith but is also at the center of its identity. As an idea of people against the imperialist power, the process of Islamization has begun, and as a result, religion has become ideological. Under these conditions created by colonialism, the content of the new Islamic understanding was formed by the return to main sources.
Overall, according to the author from history to now days briefly; The power of religion in Morocco is efficient, but the scope is tight. In Indonesia, the metaphysical meaning encompasses almost everything, and the whole life is transcendent. However, in Morocco, religion is living within certain limits, and daily life remains a secular area. Geertz's picture of the course of religious understanding in two countries, in fact, refers to a transformation that is valid for the whole world. The modern world, like societies, mechanized the religions, daily life is forced to become secular under new conditions, whereas religion is idealized in the fields allocated for itself. At this point, what should be said about the author is that he is more sympathetic to the Islamic interpretation of Asia rather than the Middle East, which is felt throughout the book. This situation results from his approach to religion. This resembles a relative selection and casts a shadow on the author's book.
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