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Overcoming blurred line between hatred and religious sermons

Although inciting hatred is a crime in Indonesia, when it comes to religious nuances the border between sermons and inciting hatred is blurred

Nurrohman Syarif (The Jakarta Post)
Bandung
Fri, April 25, 2014

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Overcoming blurred line between hatred and religious sermons

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lthough inciting hatred is a crime in Indonesia, when it comes to religious nuances the border between sermons and inciting hatred is blurred. In Bandung last week, for instance, more than 1,000 people attended an anti-Shia declaration at a mosque, organized by the Anti-Shia National Alliance.

A Shia-linked organization, the Indonesian Ahlul Bait Association (Ijabi), wrote to the West Java Police, governor and Siliwangi Military Command in protest. But they cannot hope too much for a firm response given the lack of clarity over what is a religious sermon and what is hate speech.

In the internal domain among followers, religion cannot be restricted, but state restrictions could affect religion when it can potentially harm public safety, public order, public morals, public health and the fundamental rights of others. However, the process of defining all of these might depend on the interests of the interpreters.

The declaration called on the public to fight what they perceived as the proliferation of Shia influence deemed '€œheretical'€ in Sunni-majority Indonesia.

While there is no evidence so far of what the Anti-Shia National Alliance alleges is a threat to public safety and so forth, the political interests surrounding the declaration are clear. For instance, Ahmad Cholil Ridwan, one of the alliance'€™s staunch supporters, said the alliance would challenge the decision of the Indonesian Democratic Party of Struggle (PDI-P) to choose a leading Shia figure, Jalaluddin Rakhmat, among its top legislative candidates to represent West Java in the House of Representatives.

While religious sermons cannot be banned and accusations of heresy cannot be totally avoided, the best way to minimize the influence of the theology of '€œhatred'€ is by promoting the theology of peace and tolerance.

Based on my analysis, the Koran contains six guidelines for dealing with different sects or beliefs in a way that prevents conflict and violence. First, differences should be accepted as God'€™s plan (Surah [verse] al-Maidah/5:48). This verse shows the purpose of God in allowing differences is clearly to test a believer, in competing with one another in virtuous deeds. Unfortunately, many Muslims in this country are more concerned with orthodoxy or interpretation of correct beliefs, which is actually the domain of God, instead of orthopraxis or correct living. That is why Indonesia can be considered low in its performance among Muslim majority countries regarding implementation of Islamic values in daily life.

Second, there should be no coercion in religion or belief (al-Baqarah/2:256). Religious freedom is vital to demand responsibility of the follower regarding his belief. How can someone be asked for responsibility if he or she has no choice at all? So even the Prophet Muhammad was forbidden to coerce or intimidate others in matters of belief.

Third, there should be no insults toward people with different beliefs or faiths. (al-An'€™am/6:108). Fourth, because God is said to have the highest authority in determining deviation or heresy, the final decision on different sects should be left to God (al-An'€™am/6:159 and al-Nahl/16:125).

Fifth, as a community is supposed to be moderate (wasatan), Muslims are not allowed to claim their monopoly on heaven or paradise (al-Baqarah/2:62 and al-Maidah/5:69).

Sixth, all human beings irrespective of their skin color, religion, gender, race, ethnicity or political affiliation, should be treated as honorable persons as fellow descendants of Adam (al-Isra/17:70 and al-Hujurat/49; 9-13).

To counter the theology of hate, Muslims should endorse a theology of peace and harmony by accepting diversity as a blessing (rahmat). While religion cannot totally be separated from politics, politicization of religion should be avoided. Politicization here refers to abuse of religion as a political tool to gain or preserve power, by categorizing those with different beliefs or political orientation as an enemy. Since the theology of hate is often accompanied by an intimidating, egocentric way of thinking, critical thinking should be given space to minimize it.

For Muslims, such thinking is part of ijtihad (individual reasoning), which was highly endorsed by the Prophet Muhammad.

The writer is lecturer at State Islamic University (UIN) Sunan Gunung Djati, Bandung.

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