In such a situation, distinguishing between Islam (as a religion) and Islamism (as a political movement), becomes a problem to be solved. How can we distinguish between Muslims (in general) and Islamists (IM, HT, S-W, T-J), especially in a country with a majority Muslim population?
How can a Muslim accuse other Muslims of having Islamophobic views? It makes no sense. This reminds me of President Soekarno’s statement (1966) in his autobiography. In his interview with Cindy Adam, he expressed his feelings. Bung Karno said that ‘Leftophobia, the disease of fear of leftist ideas, is a disease I fear as much as Islamophobia’.
By expressing this, he was trying to illustrate the tendency of people to see the efforts made towards the Marhaenism movement as left-leaning and accused of being a form of communist movement. This is because the movement was against the imperialist and capitalist powers of the time. “The desire to spread social justice is a leftist thing. It doesn’t have to be communist,” Bung Karno said.
At this point, we can see that Islamophobia is not just a panorama of a deep history of hatred. It is also longstanding and global. Today, we can understand the concerns expressed by the ECLJ organization cited above. Taguieff asserts that the reproduction of the ‘monstre politico-religieux’ will be an endless process like a ‘vicious circle’, unless the Muslim community itself can rethink the teaching of ‘jihad’ in a more compromising way. The turmoil of the endless civil wars in the Middle East is a common concern for the emergence and development of a wave of ‘war’ spirit in other regions, including Indonesia. We can see and feel the sparks in that direction lately.
Therefore, the presence of Nahdlatul Ulama and Muhammadiyah in Indonesia is a great hope in accommodating the world’s expectations: spreading ‘wasatiah’ Islam, moderate Islam. As the country with the largest Muslim population in the world, the Muslim community in Indonesia is certainly an example ‘par excellant’ in realising the message of the Quran (QS. 2: 143).
A people who are ‘fair’ and able to be an antidote to the ‘obsession’ of Islamist groups (IW, HT, S-W, T-J) to build an Islamic state like ISIS, as well as an antidote to the ‘obsession’ of anti-Islamic groups (extreme right) to ‘dehumanize’ Muslims. Hence, the dynamics of the Muslim community in this country are always in the spotlight.
Can Wasatiah Islam be a viable alternative?
To conclude, I would like to quote Sam Keen (2010) in his book ‘In the Dwelling in the Absence of the Sacred God’, that religion is a powerful resource. Whether it means ‘hope or misery’, depends on the ability of its adherents to make themselves instruments for the good of themselves and their neighbourhoods.
In the process, in the name of God, they are ‘capable’ of anything, including creating and carrying out ‘holy wars’ and ‘holy violence’. But above all, they neglect the power of imagination, a ‘sense of humour’ and the ability to be self-critical. It is in this context that ‘wasatiah’ Islam is expected to give people the ‘self-authorization’ to seek and cure the ills caused by a closed and narrowly interpreted religion and a tyrannical political system.
The reinterpretation of religion will only happen if its adherents fully realize their authority in experiencing their sacred religion, and create stories that allow them to share their experiences in their environment.
Part II
(This article has been published in Media Indonesia newspaper, Menyoal Islamofobia dan Peran Islam Wasatiah di Eropa (mediaindonesia.com)
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