JIL English Edition

To Rahman, bank’s interest is not riba (usury) since the philosophy of bank’s establishment is as the agent of change in the national development system of a modern state. Therefore, bank’s interest is not equal to riba which is based on individual-consumptive motive. Rahman also allowed massive mechanical slaughter of animals (chicken), with a single blessing only. He also believed that zakat could be gradually perceived as tax with certain mechanism. 

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.

The whole furor and controversy over Ahmadiyah sect is just a parcel of a larger dynamic in the Indonesian politics. Over the last ten years after the unleashing of democratic movement in Indonesia, one development stands out to be worthy of our analysis, namely the radicalizing trend among Muslim society. This trends manifested in various form, including the vigorous campaign launched by Islamists to adopt and implement sharia or Islamic law. The entire campaign to dissolve Ahmadiyah, to me, cannot be analyzed separately from this larger trend.

Yet, if Indonesia is consistent in emulating Saudi’s standpoint, there will be more prohibitions. The Shias may be exterminated since “according to official Saudi teachings, Shias are a Jewish conspiracy (p. 151). Furthermore, radical mass organizations would not be allowed to exist in Indonesia if Indonesia constantly copies Saudi and other Arab countries. Look at this paradox: in fact, Hizbut Tahrir that is anti-democracy and anti-nation state, can only exist and develop in democratic European countries and –don’t forget- in Indonesia!

In the journey toward the truth, people tend to take the easy tack. The easiest way is to treat religion as an heirloom inherited from our ancient predecessors; to treat religion as a set of doctrines that have clear-cut boundaries or, more precisely, boundary (in a singular form). The easiest way to be in the way of being “religionist” is to follow the well-trodden path of the predecessors without daring to ask or challenge. To question what has been laid down as doctrines by our pious predecessors is tantamount to an act of heresy.

Meanwhile, no single verse of Quran declare that apostates should be killed. Allah would certainly have included this important penalty in the Quran if he wanted it performed. In fact, Quran clearly guarantees freedom of religion. Jawdat Said observed that the above hadith is dla’if (weak), since it conflicts with the fundamental Islamic teaching: namely freedom of religion.

It is important to expose this historical fact to let the Muslims know that some Jewish groups have an objective perspective and were fair in building relationship with Islam. They are not like what the Muslims think.

Many observers argued that almost every militant Islamic movement today is part of, or at least influenced by, Wahhabism. Where trouble is found, Wahhabism may thrive. Taliban in Afghanistan and al-Qaida, which have been launching several terrors across the world for years, have officially adopted this ideology. Wahhabi extremism and terrorism continue to plague Indonesia, although its real supporters in this country are few in number.

The principle of unity asserted that human soul is sacred and therefore must be preserved by all mankind. Quran said: …that whosoever killed a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saved the life of one, it shall be as if he had saved the life of all mankind. (QS. 5:32)

Moreover, despite the fact that these elites hold such meetings after every outbreak of religious based violence, the violence keeps recurring. Despite this problem, there are a number of factors involved in interfaith dialog that make it an important arena for transforming destructive religious attitudes into loving ones.