In pursuit of religious understanding

In pursuit of religious understanding

Islam Inklusif (Inclusive Islam);
By Alwi Shihab;
xii + 384 pages;
Rp 19,500;
Mizan Publishing House, Bandung, 1997;
in cooperation with ANteve

JAKARTA (JP): This book can be considered a follow-up to the
Islamic-Christian International Conference, held in Jakarta on
Aug. 7- Aug. 9 last year, because Alwi Shihab was a member of its
steering committee.

Although the relationship between the two religions is not
new, the realities of it have become more important today than
several decades ago.

The relationship between the two major religions is as old as
Islam itself. And, in general, Islam regards Christians, and also
Jews, as respectable "People of the Book".

History has told us that the relationship, albeit serving as a
source of good for followers of the two religions, has also been
marked by misunderstandings, distrust and conflicts.

The cause of the friction lies in the existing superior-
inferior attitude between the two communities. They claim that
their respective religion is superior; this means they believe
theirs is the only religion recognized by God and that it has the
ability to take its followers toward salvation.

Each of the religions has also portrayed itself as God's own
commandment, which means that it is the duty of its followers to
call other people to embrace the creed.

This contradiction should be treated as a requirement to
develop a mutual trust between the followers of both. It is only
in this atmosphere that they could develop a caring and devout
community which share a sense of solidarity and feel responsible
for the fate of humanity.

To reach this goal, Moslems and Christians have much work to
do. One chapter in this book lists what both parties should pay
attention to.

First, they should make every effort so that their respective
religions are not abused for the interests of a certain group.

Second, they have neglected messages contained in their own
teachings conducive to good relations among religions. For
example, there are Koranic verses calling Moslems to respect non-
Moslems, especially Christians (Koran II: 62 and V: 69). Among
Catholics, there is the Second Council, which decided that Roman
Catholics must respect Moslems as followers of a religion. They
should uphold the inclusive spirits so that they can take benefit
from them.

Third, neither of the two communities is ready to conduct
soul-searching on their attitude about one another. Instead, they
tend to resort to defense in cases of conflict.

To solve this difficult situation, the two groups need to set
up a committee or a representative body which will act as a go-
between.

Four, both communities also need to hold dialogs in pursuit of
an equal relationship in which they can give and take, and
respect each other based on agreed terms. Each of them should be
willing to learn from their own experiences without a sense of
arrogance or a superiority complex.

Five, it is undeniable that the concept of the missionary call
has been one of the hurdles to a good relationship between the
two communities. Each religion has a degree of commitment to this
concept.

The problem is how the two communities can proceed with their
respective mission correctly, with full respect to human dignity
and hinder covert methods.

Last but not least, taking into consideration that Islam has
become a part of the North American and European communities as
Christianity in the Indian, Pakistan and Indonesian ones, the
author urges that the dichotomy of "Middle Eastern Islamic
civilization" or "western Christian civilization" must be shed.
We now live in a unique world in which Moslems and Christians are
found everywhere.

Alwi also stresses that any dialog between Moslems and
Christians should not be geared at seeking which is the most
righteous. The meeting should be focused on efforts to come to a
gentleman's agreement, which would impose the obligation on each
party to not interfere in each other's creed or try to convert
its followers.

Alwi believes it is not easy to reach such an accord because
each religion has its own claim of salvation. Ironically, this is
the very challenge for religious communities. We are at a
crossroads where we have to choose between harmonious coexistence
or a chaotic relationship.

These recommendations and those in other parts in the book are
based on an Islamic point of view to provide a basis for a dialog
with other religions, particularly Christianity. However, it also
discusses, in a very attractive way, other issues, such as
religious pluralism, global ethics, spirituality and various
other modern problems, together with alternative solutions.

It is good reading for those paying serious attention to the
future of religions or, in other words, the future of mankind.
Readers will hopefully be wiser in examining the various
socioreligious tendencies around us.

-- Eni Nur Husniyati

The reviewer is a graduate of the School of Daawah (Missionary
Call) at the State Islamic Institute of Sunan Kalijaga in
Yogyakarta.