JP/7/MUTI

JP/7/MUTI

Abdul Mu'ti
Chairman, National Board
Muhammadiyah Youth Movement
Jakarta

Terrorism has become an alarming issue in Indonesia. A
terrorist network in Indonesia began to be uncovered following a
report in Time magazine on Umar al-Faruq al Kuwaity, or Mahmud
bin Ahmad Assegaf, who said he was among the al-Qaeda leaders in
Southeast Asia.

This terrorist organization is believed to have a relatively
strong connection with Jamaah Islamiyah and Majelis Mujahidin
Indonesia. These two radical Islamic organizations allegedly have
been involved in a series of violent attacks and acts of
terrorism in Indonesia, including a reported plan to kill
Indonesian President Megawati.

Although we need further information about Umar's claims,
there have been strong indications of the involvement of Muslim
organizations in terrorism in Indonesia. Are they followers of
"radical Islam"? Who is radical Islam? Why is radical Islam
connected to terrorism? What should the government do?

There have been disagreements among scholars over the
definition of Islamic fundamentalism. Some use the term Islamic
fundamentalism, Islamism or Islam Orthodoxy interchangeably.
Followers of radical Islam have some common platforms. The first
is the literal or textual understanding of the Koran; in this
sense, followers might be called scripturalists.

This textual or literal understanding is their most
authoritative teaching. There is only one single truth (al-haq),
while others are wrong (bathil). There is no third opinion or
alternative. This "black and white" understanding of Islam leads
to exclusiveness and intolerant behavior, not only of other
religions but also of fellow Muslims. It is in this sense that
radical Islam is very sensitive to Islamic symbols.

The ultimate goal of this radical movement is the compulsory
implementation of sharia, or Islamic law, in all aspects of life.
Failure and ignorance toward sharia is referred to as kafir
(unbelievers) or fasiq (traitors). Any behavior or practice
inconsistent with the literal word of the Koran is not tolerated.
This has brought about a formal understanding of Islam which
makes followers overreact to actions prohibited in the religion:
prostitution, gambling, drug use and the like (al munkarat).

According to radical Islam, every Muslim must uphold amr al
ma'ruf nahi al munkar (invitation of goodness and prohibition of
evil). This is viewed as jihad. The use of power is recommended
just as is the use of violence.

The second factor of radical Islam is the penetration of the
Western world on Muslims. Radical Islam sees the West as the
enemy of Islam. The West is responsible for Islam's
"destruction". The West is identical with Christians,
missionaries and Zionism.

In the eyes of radical Islam, there are verses of the Koran
that warn Muslims not to trust or cooperate with Christians or
Jews. Colonialism by the West -- seen as the second crusade -- is
another factor contributing to radical Islam. That is, its
followers hate the West and its allies.

Similar to Muslim countries, radical Islam in Indonesia is
caused by at least three factors. First, Indonesia is viewed as a
secular country. The ideology of Pancasila is considered to
contradict sharia, on which attempts to set up an Islamic state
have been based.

According to radical Islam, corruption and the destruction of
Indonesia is due to the government's refusal to implement sharia.

Second, radical Islam is accelerated with the failure of the
government to enforce legal supremacy. Followers see that
Indonesian law is inconsistent with sharia; the government
acknowledges and legalize vice such as prostitution and gambling.
It is in this context that followers of radical Islam see the
need for the use of violence to destroy pubs and cafes in which
prostitution and other perceived forms of vice are found.

The third factor is again the penetration of the "arrogant"
West and its invasion of the Muslim world, such as in
Afghanistan, Iraq and other Muslim-dominated countries. Actions
such as the "sweeping" of westerners in many places in Indonesia
may have two meanings. First, it shows Muslim solidarity and
second, it is a form of fighting against the West as "the enemy"
of Islam.

Pressure on radical Islam networks seems unlikely to solve the
problem -- because what the West calls terrorism is not mainly
placed in the framework of criminal activity but in the context
of religious understanding.

There are three alternative solutions. First, the Indonesian
government should not use political and military approaches to
abolish radical Islam. These approaches seem to be contra-
productive; they might result in more resistance and sympathy
from other Muslim organizations.

Second, the government should work harder to minimize crime
and strengthen legal supremacy. Finally, the West should stop
intervening in Muslim countries.

Most Muslims, radical or not, disagreed with the American
attack on the Taliban in Afghanistan and a possible attack on
Iraq. The use of power and violence by the United States and its
allies in Afghanistan and other Muslim countries is likely to
increase the development of terrorism.

The alternative, as many have said, is to develop
understanding and dialog. It will take time -- but it might stop
further acts of terrorism and human tragedies.