JP\/7\/MUTI<\/p>\n
Abdul Mu'ti
\nChairman, National Board
\nMuhammadiyah Youth Movement
\nJakarta<\/p>\n
Terrorism has become an alarming issue in Indonesia. A
\nterrorist network in Indonesia began to be uncovered following a
\nreport in Time magazine on Umar al-Faruq al Kuwaity, or Mahmud
\nbin Ahmad Assegaf, who said he was among the al-Qaeda leaders in
\nSoutheast Asia.<\/p>\n
This terrorist organization is believed to have a relatively
\nstrong connection with Jamaah Islamiyah and Majelis Mujahidin
\nIndonesia. These two radical Islamic organizations allegedly have
\nbeen involved in a series of violent attacks and acts of
\nterrorism in Indonesia, including a reported plan to kill
\nIndonesian President Megawati.<\/p>\n
Although we need further information about Umar's claims,
\nthere have been strong indications of the involvement of Muslim
\norganizations in terrorism in Indonesia. Are they followers of
\n\"radical Islam\"? Who is radical Islam? Why is radical Islam
\nconnected to terrorism? What should the government do?<\/p>\n
There have been disagreements among scholars over the
\ndefinition of Islamic fundamentalism. Some use the term Islamic
\nfundamentalism, Islamism or Islam Orthodoxy interchangeably.
\nFollowers of radical Islam have some common platforms. The first
\nis the literal or textual understanding of the Koran; in this
\nsense, followers might be called scripturalists.<\/p>\n
This textual or literal understanding is their most
\nauthoritative teaching. There is only one single truth (al-haq),
\nwhile others are wrong (bathil). There is no third opinion or
\nalternative. This \"black and white\" understanding of Islam leads
\nto exclusiveness and intolerant behavior, not only of other
\nreligions but also of fellow Muslims. It is in this sense that
\nradical Islam is very sensitive to Islamic symbols.<\/p>\n
The ultimate goal of this radical movement is the compulsory
\nimplementation of sharia, or Islamic law, in all aspects of life.
\nFailure and ignorance toward sharia is referred to as kafir
\n(unbelievers) or fasiq (traitors). Any behavior or practice
\ninconsistent with the literal word of the Koran is not tolerated.
\nThis has brought about a formal understanding of Islam which
\nmakes followers overreact to actions prohibited in the religion:
\nprostitution, gambling, drug use and the like (al munkarat).<\/p>\n
According to radical Islam, every Muslim must uphold amr al
\nma'ruf nahi al munkar (invitation of goodness and prohibition of
\nevil). This is viewed as jihad. The use of power is recommended
\njust as is the use of violence.<\/p>\n
The second factor of radical Islam is the penetration of the
\nWestern world on Muslims. Radical Islam sees the West as the
\nenemy of Islam. The West is responsible for Islam's
\n\"destruction\". The West is identical with Christians,
\nmissionaries and Zionism.<\/p>\n
In the eyes of radical Islam, there are verses of the Koran
\nthat warn Muslims not to trust or cooperate with Christians or
\nJews. Colonialism by the West -- seen as the second crusade -- is
\nanother factor contributing to radical Islam. That is, its
\nfollowers hate the West and its allies.<\/p>\n
Similar to Muslim countries, radical Islam in Indonesia is
\ncaused by at least three factors. First, Indonesia is viewed as a
\nsecular country. The ideology of Pancasila is considered to
\ncontradict sharia, on which attempts to set up an Islamic state
\nhave been based.<\/p>\n
According to radical Islam, corruption and the destruction of
\nIndonesia is due to the government's refusal to implement sharia.<\/p>\n
Second, radical Islam is accelerated with the failure of the
\ngovernment to enforce legal supremacy. Followers see that
\nIndonesian law is inconsistent with sharia; the government
\nacknowledges and legalize vice such as prostitution and gambling.
\nIt is in this context that followers of radical Islam see the
\nneed for the use of violence to destroy pubs and cafes in which
\nprostitution and other perceived forms of vice are found.<\/p>\n
The third factor is again the penetration of the \"arrogant\"
\nWest and its invasion of the Muslim world, such as in
\nAfghanistan, Iraq and other Muslim-dominated countries. Actions
\nsuch as the \"sweeping\" of westerners in many places in Indonesia
\nmay have two meanings. First, it shows Muslim solidarity and
\nsecond, it is a form of fighting against the West as \"the enemy\"
\nof Islam.<\/p>\n
Pressure on radical Islam networks seems unlikely to solve the
\nproblem -- because what the West calls terrorism is not mainly
\nplaced in the framework of criminal activity but in the context
\nof religious understanding.<\/p>\n
There are three alternative solutions. First, the Indonesian
\ngovernment should not use political and military approaches to
\nabolish radical Islam. These approaches seem to be contra-
\nproductive; they might result in more resistance and sympathy
\nfrom other Muslim organizations.<\/p>\n
Second, the government should work harder to minimize crime
\nand strengthen legal supremacy. Finally, the West should stop
\nintervening in Muslim countries.<\/p>\n
Most Muslims, radical or not, disagreed with the American
\nattack on the Taliban in Afghanistan and a possible attack on
\nIraq. The use of power and violence by the United States and its
\nallies in Afghanistan and other Muslim countries is likely to
\nincrease the development of terrorism.<\/p>\n
The alternative, as many have said, is to develop
\nunderstanding and dialog. It will take time -- but it might stop
\nfurther acts of terrorism and human tragedies.<\/p>",
"url": "https:\/\/jawawa.id\/newsitem\/jp7muti-1447899208",
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