ISLAM, GLOBALIZATION AND COUNTER TERRORISM
Juhaya S. Praja*

I. ISLAM AND GLOBALIZATION
A. Islamic Universality
The Quran states that Islam is the universal religion and is a mercy to all creatures.1 Islam is a religion ofpeace. As a universal faith, that has been subject to diverse interpretations, Islam offers a living
demonstration of qualities to which all human beings can relate: compassion, mercy, tolerance, and love.
Bearing the label “Muslim” is no guarantee of living by its teaching since Muslims are not a single,
homogeneous entity. Grave risks arise from thinking that they are.
Islam is more than a system of theology, it’s a complete civilization.2 The classical history of Islam proved
the Islamic universality: Islam rejects discrimination, racism, and teaches men and women to disperse
within the land and seek the bounty of God.3 More clearly the tradition of the Prophet Muhammad instructs
his followers to seek knowledge, even to China.4 Indeed, this hadith calls for globalization at doctrinal andpractical levels.
Islam became the global power when the peoples of Arabia, Africa, Europe and Asia admired and followed
the Islamic civilization and culture. The presence of Islam has contributed to the welfare and the prosperityof the peoples. The civilized peoples closely related to the basics of Islamic doctrine, ethics, values, morals,
law, and their customs. Islam and its history have taught globalization at the most general level, that refers
to a process of change which affects all regions of the world in a variety of sectors including the economy,
science and technology and to some extent – politics, the media, culture and the environment.
The characterization of globalization may be thought of initially as the widening, deepening and speeding
up of worldwide interconnectedness in all aspects of social life, from the cultural to the criminal, the financial
to the spiritual.5 The 12th Century was “The Golden Age of Islamic Globalization”.
The majority of Muslims are not located in the motherland of Islam, but Indonesia, India and Pakistan.
The faces of Islam in these geopolitical locations are more moderate than what has developed in the Middle
East. However, the global interaction among the people of Muslim countries does not only introduce
moderate Islam, but also militant ideas and practices as the resistance to the common enemy, namely theWest. With this in mind, this paper attempts to explain the nature of Islam, its interaction with the West andits responses to the Western global economy and military as part of the triggering factors of how global
resistance towards the West is expressed in the most inhumane form, such as terrorism. This is not to say* Chairperson, Doctoral Programme of the Islamic Law, Islamic State University of Bandung. Rector, Latifah MubarokiyahInstitute for Islamic Studies, Tasikmalaya, West Java, Indonesia.
This paper is a summary of the writer’s current book, Islam, Globalization and Counter Terrorism. This book was written
based on the author’s sixth months of research on the Socio-Political Movement of American Muslims after September 11,
2001 supported by AMINEF (American Indonesian Exchange Foundation, Jakarta and the Fulbright Foundation, Washington,
D.C., and sponsored by the Center for Medieval and Renaissance Studies (CEMERS), State University of New York at
Binghamton, NY. 2002-2003.
1 Q.S.21: 107, “And we sent thee not [O, Muhammad], except as a mercy for all creatures”.
2 H.A.R Gibb, Muhammadanism, p. 1.
3 Q.S.62: 10, “And when the prayer has been concluded, disperse through the land and seek of the bounty of Allah, andCelebrate the Praises of Allah often that you may succeed”.
4 When the Prophet Muhammad spoke, China was the furthest country from Mekkah.
5 Held and associates. Global Transformations. 1999, 2.

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that terrorism is acceptable in Islam and to Muslims. Terrorism is not Islamic at all and will never become
part of the Islamic teaching.

B. Islam: Unity in Diversity
Although Muslims maintain that there is one divinely revealed and mandated Islam, there are many
Muslim interpretations of Islam. There are two major branches of opinion about political and religious
leadership after the death of Muhammad: Sunnis (85 percent of the World’s Muslims) and Shi’is (15%).
There are diverse school of theology, law and mystical tradition that includes many Sufi orders orbrotherhoods. Islam represents a basic unity of beliefs within rich cultural diversity. Islam practices itself in
different ways within a vast array of cultures that extend from North Africa to Southeast Asia, as well as
Europe and America.6
As a world religion, Islam is practiced in diverse cultures in Africa, the Middle East, Asia, Europe, andAmerica. Differences in religious and cultural practices are therefore wide-raging. Like all faiths, Islam hasdeveloped divisions, sects, and school of thought over various issues. Islamic law provides one of theclearest and most important examples of diversities of opinion. While many law schools existed, only a few
endured and were recognized as authoritative.7
While all Muslims share certain beliefs and practices, such as a belief in God, the Quran, Muhammad, andthe Five Pillars of Islam, divisions have arisen over questions of political and religious leadership, theology,interpretations of Islamic law, and responses to modernity and the West.
Perhaps nowhere are differences in Islam more visible than in responses to modernity. Since thenineteenth century, Muslims have struggled with the relationship of their religious tradition developed in
pre-modern time to the new demands of the modern world (viz. religious, political, economic, and social
demands). The issues are not only about Islam’s accommodation to change but also about the relationship ofIslam to the West, since much of modern change is associated with Western ideas, institutions, and values.
Muslim responses to the issues of reform and modernization have spanned the spectrum from secularists8
and Islamic modernists9 to religious conservatives10 or traditionalists, “fundamentalists”11, and Islamic
reformists.12 The other groups are more “Islamically” oriented but have different opinions as to the role
Islam should play in public life.

II. ISLAM AND THE WEST
The highest tide of Islamic culture, 800-1100A.D., was coincident with the lowest ebb of European
culture. While the Muslims enjoyed general standards of living equal to, if not surpassing those of theproceeding Graeco-Roman civilization, the Europeans were living in the semi-barbarous squalor andrestricted regime of feudalism – a pattern unalleviated by comforts and luxuries. One of the strangest
dramas of history is that at the very moment when Europe, prodded by contacts with the Islamic culture in
Sicily and Spain and by the Crusades, began to recover from its prolonged descent towards darkness, Islam
entered a decline that was to carry it down into the very fog of obscurantism from which it had helped torescue Europe.13 “The spirit” of Islamic civilization developed more rapidly in the West synergized by the
6 John L. Esposito, What Everyone Needs to Know about Islam, Oxford University Press, 2002, p. 39-58.
7 Today they are four major Sunni schools of law (Maliki, Syafi’i, Hanafi, and Hanbali) and two Shiite major schools (Ja’fari and
Zaidis), besides Itsna’ Ashriya (The Twelvers) and Sab’iyyah (The Seveners).
8 Modern secularists are Western oriented in nature and advocate a separation between religion and the rest of society,including politics. They believe that religion is and should be strictly a private matter.
9 Islamic modernists believe that Islam and modernity, particularly science and technology, are compatible, so that Islam
should inform public life without necessarily dominating it.
10 Conservatives or traditionalists, emphasize the authority of the past and tend to call for reimplementation of Islamic laws
and norms as they existed in the past.
11 Fundamentalists emphasize going back to the earliest period and teaching of Islam, believing that the Islamic tradition needs
to be purified of popular, cultural, and Western beliefs and practices that have “corrupted” Islam.
12 There are significant numbers of Islamic reformers, intellectuals, and religious leaders who also emphasize the critical needfor an Islamic reformation, a wide ranging programme of reinterpretation (ijtihad) and reform urging fresh approaches to
Quranic interpretation as well as to issues of gender, human rights, democratization and legal reform.
13 Stanwood Cobb, Islamic Contributions to Civilization, Avalon Press, Washington, DC., 1963, p. 22.

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philosophy of capitalism in economy and secularism in the politics. Both capitalism and secularism supported
by sciences, technology and the military had created the Superpower State, especially after the Cold War.14
The Islamic civilization has a significant contribution to drive the Enlightenment in the West and the modern
world. The immenseness of the Arab-Islam contribution can best realized by recapitulating the mostsignificant of her activities, considering at the same time their impact to a Europe struggling upward throughthe barbarism of the Dark Ages. The Arabic-Islamic science and technology,15 reaching Europe via Sicily andSpain, awoke her from the Dark Ages in which she was slumbering. The detailed elaboration of the actualroutes by which this transference took place have only recently been outlined by historians. A hundred years
ago a statement of the full influence of the Arabic culture on Europe would have been incredible. But
modern research has firmly established its incontestability.
The principles of Western political systems typically are democracy and the rule of law. Together
democracy and the rule of law save people from arbitrary whims of dictators and tyrants, and make all people
politically equal. Democracy was pioneered by ancient Athens. The rule of law is to a great degree a productof Islam. Democracy in the words of Abraham Lincoln is similar to the syura’ in the Islamic concept derived
from the Quran by Fuqaha.16
The West learned the scientific method from Islam and has used that method to develop, amongst manyother things, technologies for communication that have shrunk the world. The global civilization may be
regarded as the joint legacy of Islam and the West.17 The three most influential thinkers of the Western
civilization represented the three Abrahamic faiths: Ibn Rusyd (Averroes) the Muslim, Maimonides the Jew,
and Thomas Aquinas the Christian.
Rationalism initiated the new modern world and ignited the secularism that only takes the Christian’s
ethic; meanwhile, ethics are a changeable point of view on what is good or bad. Conceptually, Islam and theWest were born within the tradition of monotheistic religion, - Jews and Christianity - referred to the
Abrahamic faith. In the spheres of politics and economics Islam and the West are often in conflict, where asin knowledge and ideas they are often in harmony. When there is a rivalry between Islam and the West
(Christianity) or between capitalism and Islam, one of the solutions is military power and war. Therefore,
there is a significant relationship between the economy and politics on one side and belief and religion on theother.
The only superpower State nowadays is the United States (U.S.) that has become the “World Cop” whoalways monitors and unashamedly forces the other State or States to be under its control. This condition is
globalization or hegemony. The Western world as a whole previously clashed with other civilizations long
before the Cold War of Ideology. Firstly, there was genocide against the native ancient civilization of theAmericans. Secondly, there was later enslavement of millions of Africans for use in the so-called New World.
Thirdly, there was the phase of European imperialism and colonialization of most of the world. Is the fourthphase the United States as an imperial superpower? America has now become a new form of empire,
controlling millions of people through a variety of inducements and intimidations.
In addition, the global development that began after the Cold War left a vacuum from the influence of the
two Super Powers or West and East Block represented by the USSR and the U.S. This area is well-known as
the Middle East. The victory of the West pioneered by the USA, soon followed by founding the Israel Statein the middle of the Middle East countries. The State, in the eyes of the world, inflicts injustice on thePalestinians. Muslims around the world consider the invasion of the Palestinian land as the core problem
that creates the rebellion of the oppressed people (Palestinians) by the powerful and unjust state institution
and government (Israel). Such rebellion is called “terrorism”.
14 Ibid.
15 According to Stanwood Cobb, the most significant of the Islamic activities in science and technology were as follows:

medical science, chemistry, astronomy, geography and navigation, the decimal system, algebra, paper, gunpowder, textiles,
agricultural products, the rise of the university and machinery. ibid., p. 47-60.
16 Fuqaha is a plural of the singular Arabic word faqih which means legalist. (Lincoln: Democracy ensures that government is“of the people, by the people, and for the people”.)
17 Van de Weyer, Islam and the West, p. 48-9.

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III. WAR ON TERRORISM - IS WAR ON TERRORISM WAR ON ISLAM?
The lack of information and deeper misunderstanding of Islam may lead some to think that the war on
terrorism is a war on Islam. That’s why most Americans and Europeans think of Muslims as strange,
foreign, and frightening, inevitably linked to headlines of terrorist events. This is not true since the war on
terrorism is not a war on Islam.
Islam and Islamic law have consistently condemned terrorism (the killing of non-combatants). Like themembers of all religious faiths, Muslims have had to deal with religious extremism and terrorism from theirearliest days. The responses of the mainstream majority to groups like the Kharijites and the Assassins andmore contemporary groups like Islamic Jihad in Egypt or al-Qaeda have been to condemn, combat, andmarginalize them.
From the origins, the Islamic community faced rebellion and civil wars, violence and terrorism,
epitomized by groups like the Kharijites and Assassins. The Kharijites were a pious but puritanical andmilitant extremist group that broke with the Calip Ali and later assassinated him. The Assassins lived apartin secret communities from which they were guided by a series of Grand Masters, who ruled from themountain fortress of Alamut in northern Persia. The Assassins’ jihad against the Seljuk Dynasty terrorized
the princes, generals, and ulama (scholars), whom they murdered in the name of the Hidden Imam. They
struck such terror in the hearts of their Muslim and Crusader enemies that their exploits in Persia and Syria
earned them a name and memory in history long after they were overrun and the Mongols executed theirlast Grand Master in 1256.
The response of Sunni Islam and Islamic law was to marginalize extremist and develop a political theory
that emphasized stability over chaos and anarchy. This, of course, did not dissuade all from the extremist
path. In more recent decades, alongside mainstream Islamic political opposition, terrorist groups have risen
up to challenge the regime and terrorize their populations and attack foreign interests. Often they portraythemselves as the “true believers” struggling against repressive regimes and in the midst of a “pagan”
society of unbelief. They attempt to impose their ideological brand of Islam and “hijack” Islamic doctrines
such as jihad, claiming to be defending true Islam, to legitimate their illegitimate use of violence and acts ofterrorism.
In Egypt, groups like Egypt’s Islamic Jihad and other extremist groups assassinated President Anwar
Sadat and government officials, slaughtered tourists in Luxor, burned churches, and killed Christians. In
Algeria, the Armed Islamic Group has engaged in a campaign of terror against the Algerian government.
Osama bin Laden and al-Qaeda undertook a global war of terror against Muslim governments and America,
distorting Islam and countering Islamic law in issuing their own fatwas (legal opinions) in an attempt tolegitimate their war and call for an attack on civilians (non-combatants).
The Suicide Bombing in Jakarta, Bali and Poso by Indonesians terrorists under their commander of
Malaysian citizenship “the late Dr. Azahari” and his close companion and successor Nordin Top. They havedistorted the true Islam and seemed to endorse the mistaken view so common in the West that Islam isessentially a fanatical and violent faith.
Terrorism has multiple faces and may be hiding under the name of a religion, philosophy, politics, or any
other name. Terrorism is a way of life. It may be a part of the history of human civilization and culture.
Defining terrorism is most important in order not to be changeable between “terrorism” and “the warrior of
freedom”.18 The scholars have their own definition of terrorism based on their point of view and field, orthey define it as the ruler’s outlook.19 Anyway, how divers those definitions, but the might is the rulers’
18 Michael Kinsley, Washington Post, 5 October 2001, Definition of terrorism in many cases, such as 0sama bin Laden is often

absurd. Eg., USA supported the gurella movement against the Nicaraguan government, but at the same time does the opposite
to the same movement of Salvador. Is terrorism a crime to achieve the political goal? Is it an exception if terrorism is carriedout by the government?
19 The operational definition of terrorism according to the rulers: “terrorism is a premediated threat or use of violence by subnational groups or cladenstine individuals intended to intimidate and coerce governments, to promote political, religious or
ideological outcomes, and to inculcate fear among the public at large”. Terrorism defined by the FBI, “The unlawful use offorce or violence against person or property to intimidate or to coerce a government, the civilian population, or any segment
thereof, in furtherance of political or social goals”.

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definition who enforce their definition to be accepted by the people either using military, political, economic,
technology or cultural power. Terrorism may be derived from religious doctrine or motivated by any otherbeliefs. Terrorism may be come to the true when the terrorists regard themselves as the victim of arepressive and hypocritical regime that never takes care of them, for instance: the IRA, EPTA, and somegroups of terrorists in Latin America, and the intifada movement of the Palestinians.
The beginning of the terrorist’s movement seems to be Hassan Bin Sabbah (1057 AD), the leader of theimpressive movement in the Middle East, Hashashiyyin or Assassins as mentioned above.20 Meanwhile,
Maximilien Robespierre of France was the father of modern terrorism, as claimed by the scholars. Vladimir
Lenin (b.1870-1924) is the modern terrorist. His ideas and theories of terrorism are followed by his
successor as Vladimir Lenin (Vladimir Ulyanov) said. Joseph Stalin (d. 1953) is the master executive of
terror.21 Furthermore, the greatest terrorist of the East was Mao Tse-Tung. Mao led a world class of terror.
Mao believed that the government needed to be a dictatorship to remain in control; using terrorism as ameans to oppress the people to obey all the government’s will. Mao modernized terrorism and made it more
effective, more powerful and more horrific than before.22 America has been described as “conceived andborn in violence”. Noam Chomsky has stated that the USA is a rich and powerful country that practices
international terrorism on smaller States. Noam Chomsky stated that Osama bin Laden has caused the USA
to bomb poor countries, such as Afghanistan. Osama bin Laden is the creation of the U.S.
For Kuwait, the U.S. is the savoir and the defender against Saddam’ aggression. For Egypt, the U.S. is thedonor of millions of dollars in order to take Egypt out of alignment with countries against Israel. For Saddam
Hussein, the U.S. is the big enemy who removed him from his crown. For many countries of the world, theU.S. is a never ending Superpower State. There is no state in history that has made more progress ineconomics, the military, science, technology and politics, than the U.S. In both good and bad, the U.S. is an
incomparable State.
Globalization or hegemony is a new phase of the U.S. as an iperium having global power, including
economic power and power over, information such as the internet. After the Cold War, the U.S. was thewinner. Recently this State successfully brought freedom and democracy for peace. The U.S. seems to pull
the rest of the world to follow its system. Unfortunately, the U.S. is trapped in imperializing other States. It
represented the Jew-Christian ethic that created the capitalist system in economics and secularism system
in politics.
Anti-Americanism (along with anti-Europeanism) is a broad based phenomenon that cuts across Arab andMuslim societies. It is driven not only by blind hatred of religious zealotry of extremists but also by
frustration and anger with U.S. foreign policy among the mainstream in the Muslim world. The West’s
espousal of self-determination, democratization and human rights is often seen as a hypocritical “double
standard” when compared to its policies, what is actually does – for instance, imposing sanctions upon
Pakistan for its development of nuclear weapons while failing to press Israel and India on their nuclear
development. The moral is so evident in America’s helping Kosovo is seen by many Muslims totally absent
in the U.S. policy of permissive neglect in the Chechnyan and Kashmiri conflicts. The impact of sanctions on
more than a half million Iraqi children does not seem to have been considered when they were imposed.
Another inflammatory issue involves the significant presence of U.S. military and arms in the Gulf, which
critics perceive as a neo-colonialist military influence. The American presence is equated with support for
unpopular authoritarian regimes and pressure of Arab governments to comply with U.S. foreign policy
objectives, especially with respect to Israel and Palestine. This long litany of grievances stretching over

20 Hashashiyyin is derived from the word hashis means something that makes you drunk. The followers of Hashashiyyinalways consumed hashish to get intoxicated so they would be brave to kill. The word Hashashiyyin transferred into English
assassin or assassination.
21 In 1924 Stalin received the legacy of Lenin, and shaped and intensified the terror. He governed Russia by terror and his iron
hand until he died in 1953.
22 The most effective terror introduced by Mao was his most important inovation: breaking the family institution and religion.
He broke the long life tradition of Asia, eg. loyalty to the family; turning people from the trust of the family to the trust of theState.

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many years feed the anger of many mainstream Arabs and Muslims, as well as extremists.23
Globalization of communications has created a situation in which Arabs (Muslims and Christians) and
Muslims around the world often see more than before. Unlike the past, today international Arab and Muslim
media are no longer solely dependent on Western reporters and channels. While America’s overseas media
presence (reporters and overseas posts) and coverage have waned over the past decade, television stations
like al-Jazeera and others provide daily coverage of the violence in many Muslim countries. They show, forexample, the violence and acts of terror committed by both sides as well as the disproportionate firepower
used against Palestinians by Israelis armed with American-supplied weapons, F-16s, and Apache helicopters.
America’s record of overwhelming support of Israel-witnessed in its levels of aid to Israel, the U.S. voting
record in the United Nations, and official statements by the administration and State Department - hasproved to be a powerful lightning rod for Muslim anger over injustice.24

IV. TERRORISM AND MISCONCEPTION OF JIHAD IN ISLAM
Osama Bin Laden is the only terrorist leader to have formally declared a jihad- holy war – against theUnited States. This declaration of holy war is not an empty gesture. Laden’s objective was the establishmentof a “true” Islamic State under the Sharia. The realization of his objective would require confrontation with
the United States because Saudi Arabia had been turned into “an American colony”. Asked if he was
declaring war on the West, he replied, “It is not a declaration of war – its a real description of the situation.
This doesn’t mean declaring war against the West and Western people – but against the American regime
which is against every Muslim”. He hates the United States passionately and considers it his principle
enemy. He accuses the U.S. – the locus of Westernization and modernity – of being the source of all crises
and trouble afflicting the Muslim world. Bin Laden is convinced that U.S. presence in the Muslim world,
particularly in his home country of Saudi Arabia, prevents the establishment of real Islamic governments andthe realization of the Islamic revivalism to which he and other Islamists aspire. Since a frontal assault is outof the question, the U.S. must be terrorized into withdrawing from the Muslim world.
While the atrocities and acts of terrorism committed by violent extremists have connected Islam withterrorism, the Islamic tradition places limits on the use of violence and rejects terrorism, hijacking, andhostage taking. As with other faiths, mainstream and normative doctrines and laws are ignored, distorted, orhijacked by a radical fringe. Islamic law, drawing on the Quran, sets out clear guidelines for the conduct of
war and rejects acts of terrorism.
Islam, like all world religions, neither supports nor requires illegitimate violence. The Quran does not
advocate or condone terrorism. However, Quranic verses also underscore that peace and warfare are thenorm. Permission to fight the enemy is balanced by a strong mandate for making peace. (Q.S.8: 61, 4: 90).
The root of terrorism within the Muslim community refers to the misconception and misinterpretation of
the jihad as the Quran’s command. Jihad (to strive or struggle) is sometimes referred to as the Sixth Pillar ofIslam. The Quranic teaching of jihad have been of essential significance of Muslim self-understanding, piety,mobilization, expansion, and defence. Jihad as struggle pertains to the difficulty and complexity of living agood life; struggling against the evil in oneself-to be virtuous and moral, making a serious effort to do goodworks and to help to reform society. Depending on the circumstances which one lives, it also can meanfighting injustice and oppression, spreading and defending Islam, and creating a just society throughpreaching, teaching, and if necessary, armed struggle or holy war.
The two broad meanings of jihad, non-violent and violent, are contrasted in a well-known Prophetic
tradition. It’s said that when Muhammad returned from battle he told his followers: “We return from thelesser jihad (warfare) to the greater jihad”. The greater jihad is the more difficult and more important
struggle against one’s ego, selfness, greed, and evil.
Jihad is a concept with multiple meanings, used and abused throughout Islamic history. Although jihad
has always been an important part of the Islamic tradition, in recent years some have maintained that it is auniversal religious obligation for all true Muslims to join the jihad to promote Islamic reform or revolution.
23 John L Esposito, Islam., p., 135.
24 Ibid.

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Some look around them and see a world dominated by corrupt authoritarian regimes and a wealthy elite
minority concerned solely with its own economic prosperity and awash in Western culture and values.
Western governments are perceived as propping up oppressive regimes and exploiting the region’s humanand natural resources, robbing Muslims of their culture and their option to be governed according to theirown choice and to live in a more just society.
Better understanding and a comprehensive study of Islamic teaching in respect of relations between
Islam and the West, both by Muslims and the others (Westerners) will eliminate the misconception of a jihadin one side; and misconception of Islam and the Muslims in the other one. Understanding Islam and Muslim
peoples will be one of eliminating terrorism. But the most importance is how Muslims all over the world
have a good understanding of how the Prophet explained what really jihad is.
Jihad is not “holy war”, but “struggle” and “effort”. This is a very important religious principle. The term
jihad reminds all Muslims that Islam as a religion (al-din) is never something achieved or finished. The
revelation is given, but those who follow it have to make an effort, day by day, year after year, to put it into
practice in a flawed and tragic world.

V. ISLAM POST 911
Within hours of the planes hurtling into the World Trade Center of New York and Pentagon on 911,
Americans were crying out in anguish: “Why do they hate us”? The question was echoed throughout
Europe, since no doubt the attack was directed not just at America, but at the whole of Western
civilization.25 However, the tragic events of 911 and the fear and paranoia they have generated have set
Muslims back. America before 911 was on the verge of accepting Islam as one of it own, but after the attackof 911 it has paused to once again reassess Islam and Muslims.26
What happened on 911 and afterward has had significant and mostly negative consequences for the
Muslim communities in Europe, and has set back the process of mutual accommodation between Muslims
and European populations and the integration of both Islam and Muslims into Europe’s social, cultural andpolitical landscape.27
In the aftermath of 911, people of goodwill on both sides of the divide between the Judeo-Christian andMuslim worlds were filled with deep anxieties. For Westerners, it seemed that a dreadful clash of
civilizations had become imminent and unavoidable. For Muslims, it was clear that serious injury had been
done to the most powerful nation on earth – a wound that could only call for terrible retaliation. Many Jews
and Christians seized on the belief that something feral and evil in the faith of Muhammad had made 911
inevitable. Many Muslims feared that a new “crusade” against Islam would ensue, expressing deeply
ingrained impulses in the West.28
Indonesia has the biggest Muslim population in the world. Some Western educated or Western civilized
leaders (Prime Ministers or Presidents) regarded Indonesia as a heaven and paradise for terrorists. Theysaw Baasyir as an example of the Indonesian terrorist and that this was proven by some of the Islamic
doctrines taught at Pondok Pesantren Ngruki where Baasyir typically teaches his students. The popular
words of wisdom among the Santri that says “be alive honourable or die as a martyr” are regarded byWesterners as the doctrine of Islamic extremism and terrorism. Meanwhile, the well-known words of
wisdom among Indonesian Muslims are just a motivation of achievement and teaches the students how tolive in dignity. This prejudice was supported by the fact that some actors involved in suicide bombings were
the alumni of Pesantren or Islamic institutions.

25 Robert Van de Weyer, Islam and the West, p., ix.
26 Muqtadir Khan, American Muslims, p. 2.
27 Shireen T. Hunter (ed), Islam Europe’s Second Religion, p. 277.
28 Steephen Schwartz, The Two Faces of Islam: The House of Sa’ud From Tradition to Terror, Doubleday, New York, 2002, p.

xi.

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Suicide bombing was introduced as a new type of warfare in the Palestinian-Israeli conflict as a responseto the brutal aggression by the Israelis. On February 25, 1994, Dr. Baruch Goldstein, a Jewish settler who
emigrated to Israel from the United States, walked into the Mosque of the Patriach in Hebron and opened
fire, killing twenty-nine Muslim worshipers during their Friday congregational prayer. In response, Hamas(Islamic Resistance Movement) introduced suicide bombing promising swift revenge for the Hebron
massacre. The Hamas militia, the Qassem Brigade, undertook operations within Israel itself, in Galilee,
Jerusalem, and Tel Aviv. In Israel-Palestine, the use of suicide bombing increased exponentially during thesecond (al-Aqsha) intifada (uprising), which began in September 2000. The most horrific example of suicidebombings or attacks was seen in the attacks of 911.
Traditionally, Muslims are unconditionally forbidden to commit suicide, because only God has the right totake the life he has granted. There is only one verse that appears relevant to suicide in the Holy Quran, Q,
4:29.29

VI. CONCLUSION AND RECOMMENDATIONS
Could we have the globalized world with no discrimination and aggression? Such view of globalization
requires all citizens of the world to have mutual understanding of their similarity with other humans andtheir need for safety. As humans of different races, religions and civilizations, it is important that we
continue to learn from one another our glorious past as well as our pain. In the process of this mutual
dialogue, all religious leaders and policy makers should attempt to carry on responsibility for the creation ofa peaceful world.
Muslims certainly carry the heaviest load since Islam has been consistently described as the epitome ofradicalism, terrorism and evil religion. Such a hijacked portrayal of Islam does not accord with Islamicteaching that promulgates tolerance and understanding of other religious beliefs, languages and civilizations.
In the process, it is important for Muslims to reinterpret Islamic teaching so that Muslims combat themisuse of the Quran and Hadith in the name of religion as has been done by the global terrorists. Along withthis attempt, the changes in the foreign policy and public opinion of the rest of the world would decrease theprejudices against Islam and Muslims.

29 Q, 4:29 “O, you who believe! Do not consume your wealth in the wrong way – rather only through trade mutually agreed to,and do not kill yourselves, surely God is merciful toward you”.

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