Understanding, dialog may counter terrorism

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.