Although the position of Islam as the fastest turning faith in the universe is problematic, it is undeniably the most talked about faith in the universe nowadays, with force ticket glued. Nevertheless, Islam is believed as a faith of tolerance and peace, non a faith that teaches ill will or hatred values, anarchism and any signifiers of “ terrorist act ” .

Statistically, approximately 13 % of all Muslims in the universe live in Indonesia, histories for approximately 80 % of all Muslims life in Southeast-East Asia ( Pew Research, 2009 ) . With more than 88 % of its 237.6 million people – based on 2010 nose count – are Muslims, creates Indonesia as the universe ‘s largest Muslim population. Indonesia is a Republic, non an IslA?mic State, hence, the kineticss of Islam and its development in Indonesia ne’er failed to pull the involvement of many perceivers. Religious freedom is stipulated in the Indonesian fundamental law, nevertheless the authorities merely recognizes six faiths ; Islam, Protestantism, Roman Catholicism, Hinduism, Buddhism andA Confucianism. Across its 1000 islands – about 18,306 listed – Dutch east indies consists of distinguishable cultural, lingual and spiritual groups whose signifier of faith patterns are less Orthodox and syncretism.

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The diverseness undeniably enriches yet continues to make spiritual issues. Therefore, the model for this treatment will be concentrating in the spiritual belief of general Islam, with the illustration of Indonesia, where Islam has been caught in between panic and force for the past decennaries.

The lifting star: Front Pembela Islam ( FPI )

Leader of Nahdlatul Ulama ( NU ) , an administration promotes theory of Islam centrists, one time claimed that Islam in Indonesia is the most moderate one in the universe, wherein such radicalism can be dealt through a more concerted and moderate attack. Islam development, attached to the two old beliefs ; diehard and modernist, and the alterations in national and planetary social-political state of affairs. The context of Islam-Indonesia believing appreciation the thought that, Islam is in harmoniousness with the local cultural development and extremely respects its multicultural society. However, the IslA?mic Defender Front ( FPI ) of Indonesia has been long known as ‘vicious ‘ entity, for perpetrating such systematic force against other trusters, upseting repose and public safety. More experiences of this hardline administration foraies, turning ugly at the cost of non merely the image of the FPI, but besides the image of Islam motion.

FPI proclaimed it ‘s ‘Anti Ma’siat ( immoral act ) National Movement ‘ on 17 August 1998, and received many critics, panic, menace and bullying of all time since. Its paramilitary military personnels, which unfortunately like to transport and build up themselves with crisp arms, every clip they go on work stoppage at public topographic points. Regularly, they perform the alleged ‘sweeping ‘ to assorted amusement locations, such as spirits warehouse, discotheque, saloon and karaoke bars, topographic points they judge as locale for evildoers.

In 2003, FPI Leader Habib Muhammad Rizieq, was taken into detention by the Police and spent six months in prison. He was so felt compunction and pledged to train any FPI ‘s members whose act against the jurisprudence. Furthermore, subsequently that twelvemonth, FPI Secretary General, following the meeting with Vice President, had agreed to switch their fight paradigm into more economic, instruction development and to get the better of immorality lawfully, alternatively of the mass method. But, the following undermentioned twelvemonth, FPI attacked a private school while flourishing guns, indicating it out to and telling the Catholic nuns to close down the church and the school. FPI accused that they were seeking to learn and distribute the Catholic belief to pupils and local people, using the school ‘s athleticss hall installation.

Their “ dark ” path record seems eternal. In February 2008, during Tabligh Akbar – a mass spiritual meeting – a sermonizer Ahmad Sobri Lubis, delivered a address to 100s of FPI assemblage, recommending and promoting slaying, cleansing the Ahmadiyah religious order in the name of Islam. Furthermore, late, another church in West Java was attacked by 100s of people from FPI, prior their Sunday forenoon supplication. The action wounded tonss – most of the victims were homemakers – of the church followings. Earlier that twenty-four hours, FPI literally disturbed, stopped and drove off a group of people who were practising their spiritual belief in an unfastened field during fasting month of Ramadan, the holiest period for Islam.

These utmost step and extraordinary gallantry of extremist faith, as such, can supply rescue and fulfils the revelatory outlooks of the most radical of fundamentalists ( Margulies, 2006:32 ) . That group of people, FPI or Osama ( bin Laden ) for illustration, are looking for their concluding rescue to God, non to the universe. They are non to quotidian political battle against subjugation and unfairness neither, but to the self-denying Acts of the Apostless of true trusters willing to put on the line everything to beat jahiliyya society – refers to the period before the disclosure to the Prophet or ignorance in the ways of God – one time and for all. Similarly, Azra ( 2006:158 ) explains that those violent Acts of the Apostless of all different extremist groups, who claim to be the representatives of a truer, purer, and more reliable Islam than others, are justify and consecrate their actions through mentions of IslA?mic texts, in peculiarly the Qur’an and the Prophet tradition ( Hadith ) .

Dispute about the thought whether or non FPI to be near down is continuously broaden. Some people instead trust that FPI is the most lively and effectual ‘Pressure Group ‘ , to forestall the moral devastation and to carry other elements to actively ‘patch up ‘ the patterns of Islam beliefs in Indonesia. Besides that, the governments openly embrace FPI by giving their approvals to patrol the community which enhance their assurance whilst escalates FPI ‘s power.

The unpleasant state of affairs gets complicated as a top and well-thought-of Muslim clerical organic structure, the Indonesian UlemasA CouncilA ( MUI ) opposed to back up the suggestion. MUI comprises a wide scope of groups of clergy Moslems who have completed several old ages of preparation or survey of IslA?mic scientific disciplines, including NU and Muhammadiyah. MUI produces fatwa – a spiritual ( non-binding ) sentiment concerningA IslA?mic jurisprudence – and gives advise to Muslims community on such modern-day issues. MUI believes that dispatching FPI is non the solution. What unease MUI is that if in the hereafter, the society finds either NU or Muhamddiyah every bit barbarian as FPI, these administrations will excessively be demanded to be closed. MUI besides concerns about whom shall ‘defend ‘ Islam, when FPI as “ true truster ” is no longer exist. However, to guarantee that no more force is perpetrated against non-Muslims followings, the authorities asked to move resolutely.

Gus Dur and his perceptive position

Abdurrahman Wahid ( Gus Dur ) , died on 30 December 2009, was one of the most well-thought-of Indonesia Muslim spiritual and political leader, the long-time president of NU, the laminitis of the National Awakening Party ( PKB ) and the 4th President of the democracy. He was apparently the lone individual whose voice clearly spoken about his involvement. To him, any unauthorised citizen transporting arms is an criminal, hence capable toA formalA penalty consequently. He encouraged the authorities to disregard FPI, and strongly commented that otherwise he will.

He was a great individual with great thought, yet a controversial 1. Gus Dur was acknowledged as the aspirator, militant of neo- traditionality and the Islam progressive. He ‘s known with his construct of societal pluralism. Gus Dur objects to the thought of faith pluralism because for him, Islam is the lone true faith. However, he did non warrant those who drive a faith to others, nor those who to see others adherent – particularly among Muslims – as an heathen.

A humourist Gus Dur one time told as to ‘laughing ‘ about the construct of One True God with Chancellor Helmut Schmidt, during a meeting in Jakarta, early 1980s. Alternatively of giving account on his positions about faiths and its position like others bookmans, Gus Dur told the narrative of a really defeated Jewish Rabbi, who came before God to complaint:

The Rabbi said, “ Lord, I have been a true devout to you, since I was 20. But, after my 65 old ages of devotedness, why do you neglect me? You allow my boy bend into a Christian! Why Lord? I am so defeated. ” God ‘s answer was, “ Similarly. My boy besides becomes a Christian. ”

Gus Dur besides suggested Muslims to ‘sense ‘ the spirit of Christmas, encouraged them to observe it with Christians, although MUI clearly declared that Muslims take parting in Christmas jubilation is out. His wisdom and nyeleneh – which it can be defined as uncommon or unusual, and may be considered as aside of belief – manner of thought, was so considerately as the Centre of balance of spiritual belief in Indonesia.

With his absence, many consider that FPI instead freely, and more eager to carry through their vow, prescribed in their marching melody:

“ … … .O, Islam ‘s guardian frontier soldiers!

The Pioneer of enemy ‘s mask ;

Cut off the cervix of toxicant serpents ;

Stop the motion of heathens ( non-Muslim ) people ;

O, Frontier Soldiers, you are a hero ;

Tonss of religion ( put ) in shoulder ;

With you, the coevals will be better ;

Praise the God Almighty… .. ”

Questioning the Faith and the Truth

Sen ( 2006:67 ) suggests accepting that one ‘s spiritual religion does non in itself resolve all the determinations one has to do in unrecorded, including the corresponding issues of behavior and action. The advocates of peace and tolerance can belong to the same faith, without being seen as a contradiction. Therefore, faiths were imperfect and so capable to a procedure of development and reinterpretation, as comments by Mahatma Gandhi. To him, all religions are every bit beloved to their several votaries, and hence what is wanted is populating friendly contact among the followings of the great faiths of the universe, non a clang among them ( Swarup Gupta, 1994:92 ) .

To some extent, Muslims adherents correspond to Harris ( 2006:14 ) description about a continuum which people of faith autumn, where some draw consolation and inspiration from a specific religious tradition, yet remains to the full committed to tolerance and diverseness, while others would fire the Earth to clinkers. However, to pigeonhole Muslims as more receptive to violence than others, is unpointed and deceptive. In other words, IslA?mic faith and civilization encompass values and norms that promote peace edifice, every bit good as the usage of force and force ( Abu-Nimer, 2003:185 ) .

Furthermore, the holy book of Islam, the Qur’an does non mandate such sort of force, allow alone terrorist act and Harris ( 2006:31 ) decision about it, is presumptively a misunderstanding.

One needs to read exhaustively – non disconnected poetries – the Qur’an and to seek counsel on farther reading, for sometimes it can take to false belief. The same erroneous is likely the instance for many errors of FPI or other “ fundamentalist ” Islam administrations. However, the truth is there are few poetries in the Qur’an to counter such belief towards others trusters as:

And state, “ The truth is from your Lord ” so whoever wills – Lashkar-e-Taiba him believe ; and whoever wills – Lashkar-e-Taiba him discredit… . ( 18:29 )

There shall be no irresistible impulse in [ credence of the ] faith… . ( 2:256 )

For you is your faith, and for me is my faith. ( 109:6 )

In contrast, Dawkins ( 2006:282-283 ) persuasively conveys that the truth in the holy book is an maxim, non the terminal merchandise of a procedure of concluding. He considers that the truths of development for illustration, embodied in books, are believed because they present overpowering measures of reciprocally buttressed grounds, non because they are holy. Yet, he clarifies that his belief in development, is non fundamentalism, nor faith, because he knows what it would take to alter his head.

To cite Mahatma Gandhi from his Autobiographical Reflections ( 2004:54 ) :

“ Religions are different roads meeting to the same point. What does it count that we take different roads, so long as we reach the same end? In world, there are as many faiths as there are persons. ”


Assumingly, there is an association between one ‘s wrongdoing behavior with the endurance context, where to assail and to defence is merely an automatic response, instinctively. Further, the force develops from that, is entirely associated with the shutting of the head.

Since faiths were imperfect, as it continues to germinate, should n’t we be able to differ that spiritual belief is a menace to ground? It is non faith to truth either, since the indispensable job does deduce from each person ‘s fundamentalism.

Henceforth, the awful tenet ( Harris, 2006:14 ) about the way to peace will be paved one time each of us has learned to esteem the undue beliefs of others, will no longer be merely an imaginativeness.

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