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.