Reorientation of Da’wah and Evangelism

Islam and Christianity are two major missionary religions. In Islam, this missionary endeavor is called as da’wah while in Christianity it is evangelism. In Islam, the instruction for proselytizing Islamic faith is presented both in Quran and hadith. Allah said, “Invite them to the way of your Lord with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious” [QS, al-Nahl (16): 125]. Prophet Muhammad said, “Convey from me, even if it was one verse” [ballighu `anni walaw ayatan].

Whereas in Christianity, Matthew 28: 19-20 become the foundation of the evangelism. Jesus said, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.”

Basically, there is no problem with religious proselytizing or missionary endeavor. I believe that Quran as well as Bible contains of universal humanitarian values such as the commandment to enact justice, to love human fellows, and help the marginalized and oppressed groups. Religion has never been revealed as the expression of happiness and pleasure. Religion –mainly major world religion- is a critical movement against human abuse. If only religion’s fundamental principles become the substance of Islamic and Christian missionary, both religions can be a complementary and precondition for each other. Not only that Muslim and Christian community will take benefit from this kind of religious missionary, but also all humankind, especially the oppressed people.

However, the holy book of both religions undeniably contained of particular teaching which will potentially be dangerous and will arise tension among interfaith disciples if it is literally implemented. Based on those particular verses, many believed in the importance of Islamization and Christianization. Many were proud and satisfied for converting others into Christianity or Islam, even though by force and intimidation.  In order to support this agenda, they quoted Matthew 28 out of its context. Many Muslim leaders also quoted Quranic verses which commands Muslims to surpass other religious disciples since they were infidels and polytheists.

Propagating these radical-exclusive verses is contra productive for the formation of interfaith harmony in Indonesia. I think Matthew 19:16-20 which contains of love and social ethic is more relevant to propagate among Indonesians who have been enduring multi crises. It mentions, “And behold, one came up to Jesus, saying, “Teacher, what good deed must I do, to have eternal life?” And Jesus said to him, “Why do you ask me about what is good? One there is who is good. If you would enter life, keep the commandments.” He said to him, “Which?” And Jesus said, “You shall not kill, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother, and, You shall love your neighbor as yourself.”

Once, a lawyer (expert of Torah) asked Jesus a question “Teacher, which is the great commandment in the law?” And Jesus said to him, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets.” (Matthew 22:36-40). These verses were a strong evidence of Christian’s support and commitment toward the enactment of social ethic and universal humanitarian values. In the midst of high rate of unemployment, illiteracy, and poverty in Indonesia, these Biblical verses are relevant and significant to be implemented. 

Further, in Indonesia where law enforcement is poor, it is more relevant for Muslim to preach the Quranic verses endorsing justice rather than killing the infidels and polytheist. Allah said, “Be just, that is next to piety” (QS, al-Ma’idah [5]: 8). The enforcement of justice which Quran implied includes social, economic, and political justice, and also justice before the law. Allah affirmed justice as the standard of one’s piety. Quran said that the enactment of justice is not specified to the Islamic sharia, but also other Semitic religions.

I think that the tension between interfaith communities in Indonesia will reduce if the liberating verses were becoming priority within the substance of any missionary endeavors in Indonesia. Since the muballigh (Muslim preacher) and the evangelist will no longer focus on the accumulation of their respective religion’s membership, but on the collaboration to advocate and liberate the oppressed society. On the contrary, if the paradigm shift does not happen within the Islamic and Christian missionary endeavor, the turmoil which involves both religious disciples will be hard to end. For that reason, not only that we have to review the meaning of dakwah or evangelism, but we also have to reorient and shift its focus.

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