Indonesian Islam facing serious image problems

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.