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.