The Jakarta Post, May 02, 2006
Interfaith dialog: agree to disagree
M. Adhiatera, Jakarta
Understanding each other's reasons for disagreement is the first step toward an open,
healthy interfaith dialogue. Without understanding, we are blind.
There are two main elements which make dialogue and understanding between
Western and Muslim viewpoints difficult.
First is the Western concept of secularism, or the separation of church and state.
Religion is regarded as a personal matter in the West, not something to be legislated
by the government. For Muslims, on the other hand, the Koran rules everything,
including the running of the state. There is no division between religious and state
affairs.
Second, in the West, ample, consequence-free room is provided for alternative
interpretations of the Bible. The practice of religion is open in the West, and it is easy,
especially for Protestants, to reorganize into new sects, congregations or groups. For
Muslims, the Koran is the absolute message from God, given directly to the Prophet
Muhammad. Reinterpretation of the Koran, not to mention personal interpretation, is
strictly prohibited. Any new interpretation is considered a sin, or bi'dah.
Secularism in Western society was developed as a concept during the 17th century.
Among the great contributors to its creation were Leibniz and Immanuel Kant. Leibniz
wrote that if God were perfect he would have created a perfect world as well. In that
case, if the world is already perfect, God should leave it to do its own business.
Humans can still believe in God, but God has nothing to do with this world.
Secularism means distinguishing between religion and state. Religion is a personal
business.
It is interesting to note here that a personal relationship between God and men is
actually part of the essence of Abraham's teachings, although the meaning of
"personal" in a secular context may differ from "personal relations" in Abraham's. His
teachings were inherited by the samawi or monotheistic religions - Judaism,
Christianity and Islam. Today's Catholic teachings also re-emphasize the importance
of a personal relationship between man and God.
Secularists believe everything must be tested by empirical experience and that
everything can be rationalized. Everybody has the right to use his or her own logic to
test everything around them in religious and world experience. In this way, secularism
denies feudalism. No authority -- including religious ones -- can claim to hold the
single truth.
Initially, secularism could be seen to create doubt in religion or the existence of God.
But these days, secularism is a major driving force in the progress of mankind and
modern life. In its true form, secularism does not demand that one becomes and
atheist or abandons religion. We have seen in recent years, for example, the return of
many Americans, calling themselves born-again Christians, to religion.
In the 17th century, secularism as a concept was in line with requests for greater
room in which to interpret the bible, a request which had been made much earlier by
Martin Luther, in 1483. Luther's request was made in reaction to the totalitarian rule of
the Catholic authorities at the time. He claimed that every Christian had the right to
read the Bible and interpret it as they saw fit -- that the Catholic Church did not have
the ultimate authority over the interpretation of the Bible.
It is also important to look at the situation in Western Europe after the collapse of the
Roman Empire, around the 5th century. After the empire fell, Western Europe entered
the dark ages, which lasted until the 10th century, a period in which the Catholic
church reached its peak, controlling both matters of religion and state across the
continent. It is a period of time that demonstrates that fanaticism and intolerance grow
when religion controls nearly all aspects of life. For secularists, Europe in the dark
ages is an undisputable demonstration that the involvement of religion in every
element of life, including science and the state, creates new problems rather than
solving existing ones. It can lead to religious totalitarianism, which can be even more
dangerous and fierce than the political or military versions.
For secularists, religious totalitarianism has three main characteristics.
First, a regime's authority is based on a "holy mandate" from God. There is no need
for common people to questions the regime's legitimacy because it comes from God.
Thus, repression comes not through a gun, but through God.
Second, the regime enforces strict religious teachings and controls the manner in
which people practice their religion. It provides an opportunity for the abuse of power
by those in authority.
Third, the excessive enforcement of a religious life can lead to a negative element in
the implementation of said religious life. Sigmund Freud describes this as "religious
neuroses". In many cases, this enforcement leads to fanatical behavior, such as an
irrational hatred of people of other religions and the killing of people of other religions,
both for no clear reason.
Today, many Muslim scholars have started to discuss the need for reformation or a
rethink of Islam's teachings and practice. In regards to this, it is useful to consider
comments made by Hussam Ayloush, the head of the Southern California chapter of
the Council on American-Islamic Relations. He says "Reform is alive and well within
Islam, but it will only happen by those from within Islam and not those who hate
Islam.
I am not in a position to tell Christians and Muslims to reform themselves. However, I
would like to say something about using the word "reform".
"Reform" can be misinterpreted as meaning to change something old and bad into
something new and good. Perhaps it is better to use the terms "rethinking" or
"repositioning". But to start rethinking or repositioning one condition is required: there
needs to be safe room to interpret holy books, and encouragement to think critically
about religious teachings and practice.
The writer is an alumnus of Maastricht School of Management, The Netherlands.
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