Column

Both Muslims and concerned Western intellectuals should start to de-sacralize the role of texts in the debate, so that we can arrive at a truly constructive dialogue. It is about time that we recognize and encourage different colors in religion. This also requires a less forced attitude towards religion in public spaces.

It is important to note that the shining Islamic civilization in the past did not stand alone. It was the result of dynamic interaction with other civilizations such as Greek, Egypt, Persia, and India. Muslim scientists used to hold dialog with and learn from other civilizations. The image of open minded, tolerant and pluralist dominated the character of Muslim scientists in that time.

Almost every Islamic studies textbook in Saudi schools –and I think in any other Muslim countries as well- taught about the universality of Islam and that it is the only true religion. This doctrine is not the creation of ulema, but it is derived directly from Quran that says: “And who seek as religion other than Islam it will not be accepted from him, and he will be a loser in the Hereafter.” (Sura 3:85)

People will realize the benefit of liberalism and secularism when they were minority. Because both systems arose in the West among others in order to protect minorities. Indonesian Muslims, being majority, were totally unaware about the benefit of secularism and liberalism.

Mr. Watt affirmed that the modern challenge is holding a harmonious relationship between Muslims and Christians, which can be done by tracing the history of both religions from their original sources. An “objective” review is important, since most of the leaders and adherents of both religions used to prioritize their theological apology.

A textualist Muslim will perceive the permission of beating wives and children rather than the deeper essence behind the sacred text, which is to educate them. Textual religious understanding may endorse violence, although religion should not be misunderstood as the source of violence.

Israel’s brutal attack to Lebanon (according to Israel military officials, the attack was very well calibrated), would make most of Arabs skeptical upon the democratization process in the Middle East.

Tragically, our problem becomes even more complicated due to the systemic and mutually-reinforcing “unholy alliance” between civil government and cleric. Civil government has adopted, without critical consideration, the fatwa of ulema that is intolerant toward religious freedom.

Briefly, religious struggle becomes the struggle of faith and society. It means that instead of becoming a political alternative for the common plural order, religion attempts to give spiritual insight for individual and community in the arrangement of plural life. Therefore, in daily life, religious organizing will lead to interfaith cooperation where benefit and quality of common life becomes the objective of those religious movements.

In the western history, renaissance refers to the 17th-18th century when the “truth seekers” were deeply involved in science, ethic and esthetic based on rationality. Immanuel Kant (What Is Enlightenment, 1990), an important figure in the renaissance, defined enlightenment as man’s emergence from his self-imposed immaturity. Immaturity is the inability to use one’s reason without guidance from another.