Indonesian Islam facing serious image problems

Syafiq Hasyim, Director, Rahima Foundation, Jakarta, syafiqhasyim@hotmail.com.

The expectation that Indonesian Islam had the potential to be the model for Islam and democracy in the world has been shattered since the Bali tragedy. Many people are disappointed that Indonesian Islam, recognized by international society as tolerant and pluralistic, has been in its most difficult phase for at least the last 50 years. Islam is often linked with terrorism.

This allegation, of course, upsets Indonesian Muslims. They cannot accept that the West is blaming Islam as the motivation for terrorist actions in the country. Indonesian Muslims in general know that their religion does not guide them to destroy buildings or kill human beings as mentioned in the five principles of Islamic human rights (al-dlaruriyat al-khams), which ensures the protection of people's lives, whatever their faith.

The same principle applies to the existence of Indonesian non- Muslims. According to Ibn Shalah, a classical Muslim intellectual, Islam does not allow the killing of non-Muslims because of their beliefs. Islam respects different beliefs.

But the real way of life for some Indonesian Muslims is different from the normative doctrine. Some have acted as radicals on the basis of their literal interpretation of the Koran. For instance, they revitalized the jihad concept as their reason to legitimize their cruel actions. The real jihad, according to them, is enforcing sharia by using any possible means, such as attacking bars and hotels and sweeping foreigners. Abu Bakar Ba'asyir, for instance, often mentions that the real jihad is waging a war against the United States. Why?

Because the U.S., according to Ba'asyir, is the obvious representation of Judeo-Christians, and as kuffar (unbelievers) they do not respect Muslims. Although the number of radical Muslims is very small compared to the number of moderates, it does not mean that the small group cannot damage the overall image of Indonesian Muslims.

The image of Indonesian Muslims was stigmatized by small radical groups over the last five years after Soeharto's fall in 1998. In their hands, Islam has become depicted as an intolerant and repressive religion. With their presence, the image of a pluralistic Indonesian Islam has been sidelined. In correlation to the Bali tragedy, the West is fueling a momentum to prove Islam is a religion that supports terrorism.

It should be first mentioned that Indonesian Islam is not a singular picture of terrorism and radicalism. Radical Islam, using Emmanuel Sivan's term (Emmanuel Sivan, Radical Islam Medieval Theology and Modern Politics, 1983) has gained a small place in Indonesian Islam.

Indonesian Islam is not the same as Middle Eastern Islam. If Middle Eastern Islam is highly influenced by the spirit of puritanism, Indonesian Islam is much more influenced by local traditions. It is a result of an acculturation process between the Islam coming from Mecca and Medina and local traditions, coming from Java, Sumatra, Kalimantan, Lombok and so forth.

Indonesian Islam can thus accept the existence of other traditions. From this diversity, in practice, the expression of Islam is fragmented (not monolithic). Michael Gilsenan (1982) argues that Islam must be defined by what Muslims everywhere say it is. According to him, we should not talk of the world of Islam, but a world of many Islams.

But the diversity of Indonesian Islam, at least in the last five years, is coming up against challenges from radical Muslim groups whose mind sets assert that Islam is singular. The rule of Islam, according to them, should be implemented at a practical level.

Their obligation is to enforce the implementation of Islamic values with any kind of strategy, including violence and terrorist tactics, as those carried out by the perpetrators of the Bali tragedy. Although their followers are not significant in number, their Islamic discourse, which is reproduced by our mass media, can affect the image of Indonesian Islam from a global perspective. We can understand when Americans or Australians condemn Indonesian radical Muslim groups.

But we feel disappointed with their indiscreet condemnation of Islam and Muslims. It can be seen in the way the Australian government detained immigrant Muslims recently without considering the diversity of Islam and Muslims. In the end, the hasty condemnation could cause a serious rift in the relationship between Islam and the West.

In terms of terrorism, we can see that the two largest Muslim organizations in Indonesia, the Nahdlatul Ulama (NU) and Muhammadiyah, have taken action, both in supporting the Indonesian government's investigation to find the perpetrators of the Bali tragedy and in condemning the terrorist movement. Hasyim Muzadi and Syafii Maarif have acted as very good Muslim leaders.

We hope the support of majority groups of Indonesian Muslims in combating terrorism will increase sympathy not only from the West but also from the world in general. This recovery is not only useful for Indonesian Muslims, but for all Muslims in general.

Considering the diversity of Indonesian Islam, Westerners can understand that Indonesian Islam is highly fragmented. On the other hand, as good Muslims, we cannot generalize that all Westerners dislike Islam. In the same context, we cannot generalize that all Christians and Jews do not like Muslims.

There are too many cases of Jewish professors specializing in Islamic studies at western universities, as well as Christian professors in the same field, who have spent all their life studying and supporting Islam, such as, for instance, Edward Said, Wael Hallaq and others. It is better to look at the number of humanitarian projects initiated by Westerners to bring relief to those suffering from crises in Muslim countries.

With this proof, we have many friends in the West who respect Islam. Therefore it is time to end the suspicion and create a new understanding. Let us make the Bali tragedy a starting point to reshape the relationship between Indonesian Islam and the West.