Dialog, understanding the best ways to end theological terror

Dialog, understanding the best ways to end theological terror

Ahmad Fuad Fanani and Alpha Amirrachman, Jakarta

In the 1990s, Western media such as Newsweek and Time
cautiously recognized Islam in Southeast Asia, particularly in
Indonesia, as Islam with a friendly face. There was a line of
distinction between "Islam" practiced in the region and that of
the Middle East -- the repression of which was infamous.

However, the Sept. 11 terrorist attacks have turned the
tables; and the subsequent attacks in our country have all
confirmed the Western suspicion that "terror theology" is
actually embedded in the religion of Islam, regardless of the
different cultures and traditions that Muslims may adhere to. As
a result, the previously friendly face of Islam in Indonesia has
turned into a frightening one.

What pushed the emergence of this "terror theology"? Is it
really "embedded" in Islam? Some argue that the double standards
of the U.S. in the Middle East such as toward the Israeli-
Palestinian conflict and Iraq as well as other Third World
countries in general, for example, is what has angered Muslims.
Consequently, the American "invitation" to embrace democracy was
considered hypocritical as the country is regarded to have
displayed an inconsistent attitude.

Because they have lost their trust in the present
establishment, they founded organizations to take over formal
authority from the states in order to achieve their goal to
establish an Islamic state. The case of Ikhwanul Muslimin
established by Hassan al-Bana and Sayyid Qutb in Egypt is a vivid
example. Its establishment was not only social but also political
to subvert the administration of President Gamal Abdul Nasser
whose policy was considered repressive against Muslims.

This has inspired Muslim organizations worldwide such as
Jamaah Islamiyah in Pakistan headed by Abdul A'la al-Maududi,
Hizb Tahrir al-Islamiy by Taqiyuddin an-Nabhani, the Taliban in
Afghanistan, Laskar Jihad in Indonesia and the most feared al-
Qaeda led by Osama bin Laden.

The education system in al-Qaeda, for example, has been
profoundly inspired by Ikhwanul Muslimin, notably a strategic
combination between religious and military training for Muslim
youth who are eager to return to the "golden age" of Islam.
Although different groups might pursue different strategies and
tactics, they all aspire to the same goal: The establishment of
an Islamic state.

They regard themselves as the most correct, and others who
have a "non-Islamic" approach -- even their fellow Muslims who
choose not to become their members -- are considered infidels or
hypocrites. They have extreme interpretations of Islam. The case
of the Taliban is obvious: televisions, radios and other modern
equipment were destroyed, and a campaign was staged to get rid of
non-Muslims such as Hindus and Christians and even fellow Syiah
Muslims.

Although it is unlikely that their terror theology will become
mainstream in the Muslim world, their movement has been supported
by sophisticated networks. As evident, their brutal activities
have been increasingly disturbing the majority of Muslims and the
world.

So, while no religion campaigns for violence, including Islam,
we have to examine ourselves critically. What are our societies
lacking so far? Strong civil society, enlightening education,
social-economic justice and decisive law enforcement are a must
to halt the theology of terror. By committing ourselves to those,
we can liberate ourselves from a rigid scriptural interpretation
of Islam, and the extremists' chance to persuade youths to join
their ranks, provoke people and take the law into their hands own
will be steadily limited.

The basic teaching in Islam to tackle disputes -- such as in
religious interpretation -- through dialog and to enhance peace
and social justice among Muslim communities and between Muslims
and non-Muslims through both dialog and social action should be
both contextually conceptualized and systematically pursued.

Instead of being an "enemy", the state can play the role of a
facilitator to make this happen. The recent attack on Ahmadiyah
followers only confirmed that some Muslims are willing to resort
to violence -- not dialog -- to resolve problems, even within
Muslim communities.

Indeed, the West somehow also needs to modify its orientation
toward the Muslim world. This means emphasizing dialog and social
empowerment rather than "acquiring" or "invading" in political
and economic terms -- both covertly and overtly.

By so doing, the West would eventually be able to win the
hearts and minds of Muslims and to eloquently prove that its
campaign of democracy and human rights is sincere and genuine. In
due course would come a mutual understanding among believers and
a peaceful world.

Ahmad Fuad Fanani is an alumni of State Islamic University
Syarif Hidayatullah and the author of Islam Mazhab Kritis,
Menggagas Keberagamaan Liberatif (Critical Islamic Mazhab,
Proposing Liberal Religiosity). Alpha Amirrachman is a researcher
at The Public Sphere Institute.