Knitter journey

Paul Knitter writes that theology can begin from biography. He was right, and he proof that religious journey and its experience can booster one to find theological formation that saves both religion and adherent in the changing times. Globalism and openness are fact of modernization. Religion cannot close the door and avoid outdoor development. What knitter did then he changes theological perspective of Catholicism that inherently exclusive toward pluralism theology.
He moves forward from exclusivist to exclusivist thoughts until finally become a pluralist. He mention that after finishing college studies in 1962 he still an exclusive who think that other religions are false and life in the darkness of Christ light. Then he found that old exclusivist model of Christianity as light of darkness did not fix the facts. Then, after he studied at pontifical Gregorian University and accepts second Vatican council declaration toward relationship between church and other religions that acknowledges non-Christian truth and values.
By following that council, knitter became an inclusive, because belief that there are salvation in other religions. Council decision was influenced by great theologian, Karl Rahner, who proposes inclusive view toward the other. Rahner contends that Christians not only can but must look upon other religion as “legitimate” and as “ways of salvation.” Rahner theory of other religion well-known as “anonymous Christian, that is that non Christian will be saved by grace and presence of Christ working anonymously within their religion.
For knitter inclusive was the bridge to pluralism. He then followed other pluralist, for instance Jhon Hick, to accept the truth of other religions. Muslim pious is not Christian anonym, because of Muslim just follow the truth of Islam. He believes that the divine mystery, God or Theos, is greater than the reality of Jesus. That he conclude that other religions may have their own valid view and responses to the mystery. In that position, he becomes a pluralist. He passed over Christian tradition toward other religions, and then began to learn Hinduism, Islam, etc.
In the way of his journey Knitter found that every religion was not only should respect to the other religions, but also toward earth were people alive. There are bigger problem rather than religious truth, that can arise human awareness in making cooperation toward others, in which was problem of suffering. Destruction of earth, poverty, and injustice are not God deed, but human deed. Human should have responsible manner to other and universe.

Knitter reflection

Reflection to existence of “other religion and human suffering” brings Paul Knitter, a theologian, to new kind of theology of human being that was pluralist and dialogist. Pluralist is because the fact that there are many religions coming from various backgrounds and responding to the world matter with special attitude. Variety of religion obviously seems in the religious doctrine in which completely different each others. Moreover, because human beings live in the some world they sometimes shared common problem.
Knitter comes out from Hick assumption that God should be a core of dialogue. He moves the direction of dialogue from theological center to salvation center. He emphasizes to the “common problem” as basis of establishing pluralism theory and religious dialogue. It was different with Jhon Hick who tried to build dialogue by finding the “common ground” of all religions. Hick argues that various religions come from the same source, the ultimate Reality, but, people have their own privilege reflection and experience toward the ultimate because of cultural boundaries. Otherwise, common problem theory did not see whether truly all religion come from same source or no, but from the view that every religions have it own salvation in which is independent.
Knitter conceptualizes that religious dialogue can begin by analyzing the common problem faced by human being. One should move from theological assumption that all religions have similar source toward conception that all religions have global responsibility to overcome human and earth suffering. Knitter says: “I would now like to plot the course, in this book, of what might called a “multi normed, soteriocentric” (salvation center) approach to dialogue based on common ground of global responsibility for eco-human being.”
In sense of religious dialogue religious person should seek to understand and speech with each other on the basis of common commitment to human and ecological well-being. Global responsibility is not only social justice, but also eco-human justice and well-being. That is wider than doctrinal dialogues aims which just to find out similarities of religious doctrine. Global responsibility therefore includes the notion of liberation intended by traditional liberation theologians. Knitter argues that it does so aware that such project, in order truly to attend to the need of all the globe, must be an effort by the entire globe and all its nation and religions.
Injustice treatments, poverties, and oppressions are dialogue barrier. It is impossible to build healthy dialogue in unequal position. Dialogue between the oppressor and the oppressed one will be like imperialism. In building creational dialogue, cannot begin with one religion claiming to hold all the cards, or to be superior in all respect to the others, or to have the final norm that will exclude all other norms. Thus, hierarchy and oppression are things that should be diminished in dialogue.
In facing that problem, knitter suggests that religion should be an instrument of liberation of those problems. For knitter, sided with the oppressed one is not simply an option, but a demand. He says: “I do theology to the point that I could no longer go about a theology of religions unless it was connected with a theology of liberation.”

My journey

My journey was not as dramatic as knitter in finding the role of religious dialogue and changing my religion perspective as whole. I am just lay people that came from common peasant classes in my village at rural Cianjur West Java. Since child until first high school ages I never move to other district. I get Islamic knowledge since I was in 7th old in little mosque. I learn to read and write al-Quran, Islamic jurisprudence and theology from my Kyai at village. At ages of high school I continued my education to States Islamic School (Madrasah Aliya Negeri/MAN) in other district, and lived at Pesantren. My Pesantern was Sunni and Nahdatul Ulama. I get Islamic knowledge from Pesantern, and little bit from school. There was no significance changing in my religious journey in that time but obedience to traditional doctrine.
After finishing my study at MAN, my school proposed me to continue my study at al-Azhar University, Egypt. But I cannot go there because I have financial problem, I cannot pay flight tickets. It was sad, and I should change my direction and studied at States Islamic university (UIN). I was frustrated and I don’t know what major I should choose at UIN. Finally, because I wan to get new experience at learning religion, I chose and entered to comparative religion department. At comparative religion I get many new things about concept of truth that shaking my faith to God. I was pious Muslim, but after I entered to comparative student class I questioned my belief, God, ritual etc. I learn that there ware various religions with various concepts of truth. It was difficult to determine which one the truth one. I make journey from one sacred religious place to others, sometimes I was in church, and sometimes at Pura. I meet many peoples from different religions in the forum of cross religious student (FORSADA) at Bandung. I participated in the social activities held by people from different religion, I found that there were no reason I should hate them because of I and them different. When tsunami happens in Aceh, I and friend of mind from various religions went to Aceh together to help the people there. I had better relationship with the friend came from Christian Science and even I asked to give a speech after Christmas about the important thing of religious cooperation, especially between students of different religions.
I was active in several organizations both in my university and social institutions. I had awful story when I condemned by such Islamic group, namely Forum Ulama Umat Islam (FUUI), an Islamic radical stream in Bandung. FUUI labeled me and five of my friends as kafir (infidel) and we are should be killed because of gone out from Islam after I give a speech in the new student expectation at my University. I speech in front of around 2500 student: “…You are university students, you have a right to thinks and conducts as well as you are responsible. You are free to follow what kind of stream of school and thought to be your own. There are many religions in the word that have different concept of truth, perhaps Islam in not the truly right one. If you did not proof it in your experience, you cannot see the false and the truth. Here you came in the areas of goddess freedom. You can be Jewish, Christian, whatever if u find in that religion fixing truth.” The most crazy one, my friend added my speech with the appealing to say “anjing hu akbar”, (dog is great) as replacements of “Allohu Akbar” (god is great) to breakdown psychological condition of student. That speech was controversial in my university and brings to hot disputation in local newspaper (Pikiran Rakyat). Appealing to apostate was not my concern, I just wish everyone open the eyes and minds to the reality of the variety of beliefs, systems, and the ways of thinking, just that. But, FUUI classified me as freethinker and far from Islam, so they saw me and my friend as Islamist destructed

My reflection

Perhaps, the most difficult in building dialogue is not between people with different religions, but with or to the people in same religion.

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Islam and Christian encounter
It is difficult to find out Christian communities in huge scale of rural west java, except in Sindangjaya, Cianjur. Whereas, Cianjur by motto “Gerbang Marhamah ” declared as one of the district which based on “syariah Islam.” It will be interesting to see the relationship between Christianity and Islam, specifically Christian and Muslim interaction in the daily life. In one hand, also the question of how Christian deal with the Sundanese society which in some extent closer to Islamic culture rather than Christianity is interesting. Karl Stenbrink argues, that islam has become identities of Sundanese. Thus, attributing Sundanese to Christian in Sindangjaya more least problematic.
The areas of Sindangjaya village are about 195.865 ha in wide. Only 48.207 of the areas allocated for housing, the rest are for farm, about 158.068 ha, and for plantation about 37.800. Traveled distance of Sindangjaya from Cianjur city is about 16 km, and about 48 km from Bandung. Sindangjaya have several kampungs, in which islam and chritain are dominant. For example, palalongan and rawa selang are Christian; and sindang asih, sindang kerta, and sindang saluyu are Muslim.
Historically, before 1838, Sindangjaya is still under the landlord Dutch authority. However, Sindangjaya village come from opened Gunung halu forest for farm by ama wirat and bapak ruminah who then followed by other people to open farm and build villager. They are Muslim, and very important to process of islamization before that mission continued by BC. Aslam, BC, Aci, Karhi, and Tarmidi, who are become local priest. Today, 85% of Muslim in Sindangjaya are NU, and the rest are Muhammadiyah and Persis.
In the other hand, Christian in Sindangjaya come from Cikembar Sukabumi because of Mr. Badri, landlord of Cikembar, pleased Christian in their authority to go out. In June 13, 1903, more than 66 family of Christian came to Rawa Selang. After that, they decided to build villager and church there. The first church named by Gereja Pusaka, and June 13, celebrated as “hari kebadulan”, or holy day to celebrate the first moment of coming. However, according to Aki Pai, Christianity in Sindangjaya is not only come from Cikembar, some of them also come from Cirebon. CJ Albert is one of Zending who struggles to preach in the way of Jesus. Finally, success to Baptist the first couple of indigenous Sundanese, that were Ismael and Murti to be Christian in December 26, 1863.
The total of Sindangjaya populations is 6119 people. 1115 or 30% of them are Christian, and the rest are Muslim. Sindangjaya village have 41 houses of worship; these are 5 churches, 8 mosques, and 28 mushollas. These mosques are Masjid Nurul Mukmin, Majid Nurul-Haq, and Majid Abu Saad in kampung Sindang Asih; Masjid Al-Hikmah, Masjid al-Hidayah, and Al-Masjid Haetu Sakinah in kampung Sindangkerta; Masjid Al-Husaeni in kampung Rawaselang, and the last masjid Nurul Iman in kampung Sindang Saluyu. Furthermore, the five churches are Gereja Pusaka, Gereja Pasundan, Gereja Kerasulan Baru, Gereja Elizier, dan Gereja Pentecostal. In palalongan there are three churches, the oldest one is Gereja Kerasulan Baru, and then followed by Gereja Kerasulan Pusaka and Gereja Kristen Pasundan. The rest churches are in Rawaselang and Sindanglaya.

Historical root of unity and dialogue
The religious encounter between Islam and Christianity had become more harmonious after 1940-1960 because they have to struggle together again same enemies who will broke their life. Firstly they cooperate against Dutch and Japanese colonialism. In the independence eras, they also have to struggle against DI/TII, that is Islamic separation movement led by Kartosuwiryo to establish Islamic states, who threaten their life. For Sindangjaya people DI/TII is like colonialism, because they also bring trouble to people and appeal to war and death. Bapak osip sates that in that time Sindangjaya villages is part of DI/TII operation areas because DI/TII was being hatred to the existence of Christianity in Sindangjaya. Yet, because unsympathetic habbit of DI/TII many Muslims of Sindangjaya did not respect to the DI/TII, they even helped Christian against them. For Sindangjaya people, whoever who want to diminish people right in Sindangjaya is people common enemy. Other respondent also said that cooperation between Christianity and Islam also continued against PKI, when PKI want to recruit several farmers of Sindangjaya to Joint “peasant community” organized by PKI. It seems that historical factor influenced to the life of Sindangjaya people until now on. The fact that many people, especially the old one, still remember that the moment, and said as the real of cooperation of Christian-Muslim. Hence, both Islam and Christianity share same bitter experience which unites them historically.
The historical factor is the common ground of the society in building common understanding or dialogue. That is the reason why people from different ethnicities, religions, education, and backgrounds can joint together in dialogue, to share and discuss the common problem of the society, include interfaith dialogue. Paul Knitter (1995) explained that common ground, like historical memories, it could be factor to arise interfaith in grassroots level. Dialogue starts with a discussion of common problems in a local community, which leads to interfaith cooperation among the different religious adherents of the community, and is finally followed by dialogue about their own particular religions.
Despite of dialogue in the grassroots community itself only claims a religion on the nominal level, and consequently lacks in-depth knowledge about this religion. This dialogue is the real dialogue which happens in the daily life, with various problems and various methods. In that level, dialogue of religion is not only discussion about the doctrine, but the whole conversation tied to people who embrace religion. It could be problem of plantation, harvest, water, etc as well as the spirit of religion least more include. In this way, religion is the spirit of the heart, as ethic guidance, which is particular for such people accordance with their belief. Furthermore, I should say that grassroots dialogue is not the only kind of dialogue, because is just solve particular problem and including particular people.
Just as grassroots level, they also develop dialogue in the elite of society level held by MUI and Majlis Gereja to solve bigger social problem and to accommodate people from different interest. Majlis Gereja is created by the official desa Sindangjaya in eras of Lurah Didin. MG is the only in Indonesia. The member of MG is the leader of Churches, and the member of MUI is ulemas. The issues discussed catch to many arenas, like doctrine of religion and social problem of society. Usually these organizations bring up issue to be discussed and responded by others. Both commits to keep good relationship between adherent in order to convince deeper to the religion, while adherent also respect to other one.

Inspiration of religious teaching
Actually, differentiation of religions can lead both into conflict or harmony. It seems ambivalent, because sometimes religious teach adherent to the holy ways, at vice versa religion also appeal to war or disharmony. Religious encounter sometimes saved bad memories, such as Islam and Christian in the era of Salib war.
Basically, religions have a role of dialogue between different religions. KH. Zainal Arifin believes that religious dialogue is religious duty. He cites many verses in the Qur’an. For instance, Qs. 2:142, “The fools among the people will say ‘What has turned them away from their qiblah which they followed?’ Say, ‘To Allah belong the East and the West. He guides whom He pleases to the right path.’” Qs. 3:110 “You are the best people raised for the good of mankind; you enjoin good and forbid evil and believe in Allah. And if the People of the Book had believed, it would have, surely, been better for them. Some of them are believers, but most of them are transgressors.” Qs. 49:10 “Surely, all believers are brothers; So make peace between your brothers, and fear Allah that mercy may be shown to you.” That verses are the spirit of religious dialogue for Muslim.
Christian leader also sees dialogue as the way of Christian teaching to give love for everyone. Bapak Yosimin Andong, from Gereja Pusaka council, says that “love” as a universal Jesus teaching is not merely suitable for Christian, but for the people whatever religion is. He further says, love can cultivate social piety, where every people can loves each other and escapes from religious boundaries under the shadow of love.”
Apostle of Gereja Pusaka, Bapak Nopelus Marchasan states that the first one to make dialogue is by catching religious doctrine as well, and practices what religion obligated in the daily life. In addition, everyone should develop respect, love, to all beings, especially for the people who need a help. These religious reason is enough without question anymore that religion more supported to dialogue to escape humane human being

Superstructure of local culture
As I mention before that the majority of Islamic people in Sindangjaya is NU, which famous accommodation to the local culture. In the case of Sindangjaya culture it influenced both for Islam and Christianity. But they have different respond and appreciation to that culture. Islamic culture tends to accommodate such ritual as thank to God by “selametan”, whereas Christian accommodate “sedekah bumi” or harvest fiesta that is part of indigenous Sundanese culture.
Clifford Gertz states that selametan is the real of Javanese religion, because this has become very central ideas of religion in Javanese people. Otherwise, Mark Woodward states that selametan is Islam. It is a way for Muslim to reflect their belief to God by the ways of the society. For NU, there is no problem with the indigenous heritage as well as that have a good values and not completely contradiction with Islam. there are many selamatan in islam sindangjaya as well in Javanese Islam, like married, rajaban, Muludan, syukuran, tujuh bulanan, and tahlilan.
These traditions have strong connection in building dialogue in the society. As well as spiritual meaning included in selametan, socially it can repair broken communication for some people. That is common selametan invite members of society without exception, and the invited one should come to see. Nearby neighbors and or families are common to help the caretaker. Timing of selametan also usually held in Friday, in order every invitation, especially Muslim, can attend. There is no people limitation, who should come, include Christian and Muslim. In that ways, tradition could be medium of interaction among different people and different religion as well. In selametan also can avoid status social, education, background etc which is sometimes become boundaries of close relationship. It is also can be a chance for some people who have broke relationship to meet and forgive each other and establish new brotherhood.
Next tradition is “Dodolan” and “Ketupatan”. Dodolan is local cake, ingredient of it is from wheat floor and red sugar (coconut sugar). Additionally, Ketupatan is rice cake boiled in a rhombus-shaped packet of plaited young coconut leaves. These cakes usually created in Idul Fitri and Idul Adha, and Chritain can contribute and give these to Muslim as symbol of their brotherhood.
Beside these traditions, Sindangjaya people can help each other not only in fiesta, but also in died ceremony. In the moment of “ta’jiyah” or “ngalawat” people can give a money or stuff to help the fiesta. It is common both for Muslim and Christian to give some donations each other. According to Bapak H. Abdurahman, MUI also has “pengajian” program of dead people one full week. This tradition is really helpful Muslim to make stronger relationship among Muslim and others.
Furthermore, “sedekah bumi” tradition is harvest tradition in which common in sundanese. But, usually it did by Sundanese indigenous, like in Baduy and kampung Naga traditions. Chritian took this part of culture as sign of accommodation of Chritainity to local culture. There is close relationship between majority of Christian which is peasant with the socio-culture of Sundanese who also peasant in major. This tradition organized as citizenry fiesta, conceptually bazaar of harvest, vegetable, salted fish, etc. in addition, also include consolation, like Sundanese dance, Dangdut, etc. this tradition every years centered in Palalongan field for several days. Sedekah bumi programs mostly held in august accompanied with Indonesian independence days. In this tradition, not only Christian can participate, but also people interests. This is positive ways for Christian to accommodate local culture to the religious ceremony, because of significance to as superstructure of people relationship upon the different religion. In short, many dialogues cannot be solved trough religious approach, but trough cultural logic approach.
From that point of view, seem those differentiations in culture neither lead to disintegration nor conflict, but to the integration between them in creating mutual understandings in the society. Despite of majority people was peasant, they life upon the strong cultural foundations. Both Islam and Christianity stand behind the root of Sudanese wisdom. In developing mutual understanding structure of culture become a very basic of conduct, even upon the religious teaching. Culture is unseen mechanism to overcome differences of religion, and also medium of religious dialogue.

Supporter and facilitator
As long as dialogue understood as a result of conversation between people to communicate their own interest, that will be dialogue of people at all. Because people life together, in the place which is also tied by the same tradition, that is Sundanese tradition. Pak Nono says that religious difference is a fact, but it not means it over. Everything still open to be discussed, good communication will lead to better understanding and avoid anxiety. However, it is interesting to see the role of agent dialogue as such does by religious leader and organization.
Beside MUI and MG, Dialogue also held by young organization. Karang taruna have significance role in organizing young generation in order she/he still on the ways of religion and sundanese culture. Even, the contribution of young organization to build dialogue seems more tangible rather than MUI and MG. They organized routine Islamic teaching, like weekly, monthly, and annual “pengajian.” Beside religious activities, they also make sport club, etc to support friendship between people in the community and outside. As well as in young Islam’s generation, young Christian also engages in church organization, Sunday school, and fellowship in TPS (Tempat Pelayanan Sunda). TPS goal is to help children in improving education level.
A lot of participation in religious dialogue looks like because they are open-minded to hear and share. They create productive dialogue not only in religious leader level, but also in the garasroot level in daily life to solve every problem of their life. They take and give without anxious lost their dignity as brother. Unang Firmansyah states: “We are live together because we are from one ancestor. Although we are life in different manner, but our brotherhood was very strong. Thus, whatever the problem was, it will be resolved by the brotherhood and dialogue each other.”

The potential conflict of society:
However, I still doubt whether Sindangjaya people affords to keep and maintain harmonious condition trough such grassroots and elite dialogue, if several problems which I identified very crucial did not solved yet. These problems are segregation, occupation, education, and conversion.
1. Segregation of Muslim-Christian kampungs
Mostly, both of Christian and Muslim in Sindangjaya live in the exclusive area which calls as “kampung Islam” and “kampung Kristen”. That is fact that Palalongan and rawa selang are basis of Christianity. Otherwise, Sindang Asih, Sindangkerta, And Sindang saluyu are basis of Islam. Although Rawa Selang is first Islamisation areas in Bapak Ruminah eras, the founding father of Sindangjaya villages, today there is a little Muslim there.
Segregation can raise feeling “in” and “out” groups, and “we” and “you.” Soekanto show that in group and out group is concept of identities, which means people identify him/herself with the exclusive religious identities. For example, Rawa selang is not sindangkerta, and at vice versa. Other outside conceptually will be enemy. Outside of group positioned in antagonism. In group and out group feeling is when someone ties tightly to specific identity or culture. This situation is harm because lead to conflict, because of position out group as outside our group.
2. The changing of major occupation
Since years ago, majority of Sindangjaya are peasant, they work in farm and plantation. However, today land of farm decreases every time because of changing paradigm of people. Some land owner sell their mine to buy motor cycle, or to business capital. Thus, the occupation of people also varies; they are work as farmer, businessman, etc. the changing work paradigm and occupation also could lead to the social and religious problem. As I mention before that historically speaking Sindangjaya people was established on the root of peasant community. Losing the spirit of community as well can diminish structural of culture as based religious dialogue toward harmony. It will be a tragedy when young generation have not based on the root of culture in their conduct. In the other hand, there is no job vacancy in the village will add jobless people, especially young generation who is majority just SMU school graduate.
3. Problem of edution
Several years ago emergences serious conflict between Muslim and Christian because of problem “Bimbel” (Bimbingan belajar) program managed by Sundanese fellowship team (TPS: Team Pelayanan Sunda) saung salom, Palalongan. The cores of Bimbel are English, computer, dance, and life skill. Conflict begin when the organizer of this program ask Muslim Children to sing Christian song, and participated in Church before have a class. It cases call many protester from Muslim, and some of them ask TPS to be closed. Although finally that problem can be solved, but indicate that the foundation of culture is not interestingly enough to counter conflict based on belief.
4. Conversion
Such conversion happens in Sindangjaya several years ago. According to conversion data in desa Sindangjaya, there were about 115 Christian convert to Islam in period 2004- 2006. Bapak Abung Gapi informs that activities were supported AGAP (Aliansi Gabungan Anti Pemurtadan) and FUUI (Forum Ulama Umat Islam) these straight against Christianization. This organization is also engaged in demonstration and sweeping to place assumed as proselyte. If Christian community cannot accept that because conversion sponsored by outside group, it also can harm Muslim-Christian relationship in Sindangjaya.

Conclusion
The Christian Muslim relationship in Sindangjaya has been formed since long time ago and faced many bad situation accordance with the Dutch and Japan colonials, DI/TII and PKI. They unite because they have same feeling for suffering, as peasant and as people oppressed by the outside strength.
Religious teaching and culture are foundation of religious dialogues. Culture is one of the superstructures who appeal people from difference religions. Islam accommodates some part of Sundanese or Javanese culture, like selametan, dodolan etc. in addition, Christian accommodate “sedekah bumi” as one part of Sundanese culture.
Although religious dialogues happen in grassroots level and elite level, it is not all people have common goal for maintenance religious dialogues for the future. Some problem arise like caused by, segregation of areas, occupation, education, and conversion. The problem of identity to being inclusive and exclusive is one the important problem of the society which harm to the structure of the society.

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The question of various salvations
Mainly, religion offers a salvation to adherent as privilege product to help people from fate, anxiety, and in which people will be saved from catastrophic situation. Kind of religious salvation represents the teachings of that religion, such as in belief, doctrine, method, etc. Just as salvation is key concept to understand differences, it also indicates that there is great variety of opinion about what constitutes salvation and the means to achieve it. The discourse of salvation also leads to the core of discussion, such as in Biblical and Qur’anic faith between Christianity and Islam.
The salvation refers to idea of dire situation, the situation like death or last judgment in term of Christianity and Islam. In Abrahamic religion views, God saves or delivers from some dire situation faced by humankind to the health or paradise; but this concept is different with Buddhism because of the Buddhism view looks salvation as the only redeem by cutting incarnation circle.
It is fact that every religion develops different view in constructing the kind and method of salvation. In one hand, sometimes in one religion also have different understanding of what specific kind of salvation which refers to historical, textual, and cultural context of them.
In this way, it will be understood the dynamic of discourse in Christianity and Islam as development stage of biblical and Qur’anic interpretation. Some question need to be appeared: what is salvation, what is the basic tenet of salvation, who is being saved, and what kind of salvation. In my mind, those questions are important relating to the emergence such claim of salvation as shown by some hardliner people to get god salvation by violence matter. This writing attempt to present dynamic of understanding and by compare the ideas of salvation discourses both in Christianity and Islam without prejudice. I think this is, perhaps, not represent all the stream or dominion in Christianity, but path of them which is common.

The term of salvation
Christianity usually uses the world of redemption to call salvation. The meaning is saved by Jesus Christ crucifixation. Furthermore, the term which is close to salvation in Islam is word najat, which come from Arabic language and the meaning is escape or deliverance from the fires hell to the pleasure or paradise. This word, according to Coward (2003) is not common term in the scripture and just mentioned only at 40:41, “I call you to salvation, and you call me to the fires.” In this case word najat refer to salvation in the sense of future punishment. Otherwise, when referring to God’s saving, the Biblical texts show that God can save those who trust in Him, and that He, on the other hand, punishes the sinners with death. In the prophecies of the Old Testament, the root najat refers to the “day of the Lord” or “the day of judgment. Since sin leads to death, salvation from death and salvation from sin can be seen together.
Eberhar Troguer asserts that the use of najat in same extent close in Christian and Islam. In no case is the root of najat used to express salvation from eternal death by Christ’s sacrifice. Therefore it seems to be necessary to include other terms to express salvation by Christ. According to Troguer, the Arabic term that also usually used by Arabic Christians normally use forms of the root xalasa when speaking of Christ as the Savior (muxallis, an intensive form). Xalasa is used to express salvation in earthly situations of danger, but it is especially used for Christ as the Savior, for example: Matt. 1:21 (“he will save his people from their sins”); Matt. 18:11 (“the Son of Man came to save what was lost”): John 4:42 (“this man really is the Savior of the world”). But it seems strange to Muslim listener, because in the qur’anic sense the term xalasa is "to be pure, to be sincere." That word to indicate that a person is a sincere and true believer in God or a prophet (2:139). The Qur’an does not use the intensive form xallasa to make pure, to save as such Christian does; because, the term of savior in Muslim sense is muxallis, the God who sincere to saved by his freedom.
The term of salvation as discussed above, primarily by Coward and Troguer is to share the salvation between the biblical and the Qur’anic view. For me the main consequence in the practical approach to Muslims is to explain the Biblical “history of salvation” by narrating the Biblical stories. It proves difficult to explain the way of salvation in dogmatic terms. I prefer to testify and to tell how ‘Allah’ saves and redeems. The most difficult subject in the Christian-Muslim encounter is to speak about the salvation and intercession through Jesus Christ, because this means explaining the cross and why it was necessary according to the will of God.

The basic tenet of salvation
The basic tenet of salvation in Christianity and Islam refer to the theological doctrine that is constituted on the Holy Scriptures. Harold Howard, in the “Sin and salvation in the world religion” (2003) clearly explains the root of different tenet of Christianity and Islam which is unfold in too many arenas. Such as in the understanding of God word, status of human being, sin, etc. In short, the basic tenet of both Christianity and Islam can be summarized as follow:
1. In Christianity, man is deserving of damnation by God for the original sin, which he inherits by descent from Adam, and for his own actual sin. But, because sin is regarded as also putting man in the power of the devil, Christ's work of salvation has been interpreted along two different lines. Thus, his crucifixion may be evaluated as a vicarious sacrifice offered to God as propitiation or atonement for human sin. Alternatively, it may be seen as the price paid to redeem man from the devil. These two ways of interpreting the death of Christ have provided the major themes of soteriological theory and speculation in Christian theology. Despite this fluidity of interpretation, belief in the saving power of Christ is fundamental to Christianity and finds expression in every aspect of its faith and practice.
2. In the other hand, in Islam, Muhammad regarded himself as “a warner clear” and as the last and greatest of a line of prophets whom Allah had sent to warn his people of impending doom. Although the word naja (Arabic: “salvation”) is used only once in the Qur’an, the basic aim of Islam is salvation in the sense of escaping future punishment, which will be pronounced on sinners at the Last Judgment. Muhammad did teach that Allah had predestined some men to heaven and others to hell; but the whole logic of his message is that submission to Allah is the means to salvation, for Allah is merciful. Indeed, faithful submission is the quintessence of Islam, the word Islam itself meaning submission. Although in his own estimation Muhammad was the prophet of Allah, in later Muslim devotion he came to be venerated as the mediator between God and man, whose intercession was decisive.

The actor of Saviour
As I mention before that the term of God is central both in Islam and Christianity in accordance with process of salvation. The Bible and the Qur’an, however, have different understanding of God whether God in Christianity and Islam are the same being. While Qur’an accepts the concept of God as savior, it refers to different being, because in Qur’anic term God is the one, who is not child of god as such in Christian view. Thus, perhaps the root of differences between the two faiths is in the understanding of Christ’s death and resurrection.
Robert Tobias states that salvation in Old Testament states God as Savior and Redeemer. Scripture testifies that immediately after the fall of Adam and Eve, God started to take care of them in order to save their life on earth. That means that Abraham Chosen by God as starting point of salvation which lead to sacrificial death of Jesus in the history of humankind. Howard argues that the incarnation and sacrificial death of Jesus Christ formed the climax of God’s plan for the salvation of humankind. In short, salvation is human needs, thus God by his love gifts Jesus to deplete human sin.
The concept of God as redeemer is contrast to the Qur’anic concept, in which God’s absolute free will. While in Christianity God understood exactly should redeem people, in Islam God has free will to determine which one people will be saved. Salvation in Islam is not to remove sin, but is to escape from the fires of hell by following God guidance (huda). Huda is to bring human from darkness in to light, out of polytheism and into worship to one God. The only people who get hudan will find success, or prosperity (falah) in this world and the next. Falah, is the salvation, depend on human effort as well as God’s mercy in following the Qur’anic teaching.
At vice versa, the necessity of salvation according to the Biblical testimony is connected with the understanding of God’s absolute holiness and the depth of the human fall. In Biblical understanding sin is not just a human weakness and a tendency to worship other gods besides God (Qur’an 4:116). According to the Biblical faith, sin is a person’s rebellion against a holy God, and this rebellion can only be overcome by atonement. So the Bible has a different view of a person’s relationship to God than does the Qur’an.
The important point of Jesus and Muhammad is Jesus called sinner to repent by showing his love trough his fellowship with sinner and by proclaiming forgiveness of sins. Jesus died by his own will because of his love towards sinners. He wanted to be faithful to his message and to his deeds, even at the price of his death. Whereas, Muhammad called sinner to repent by preaching and shown the ways to get salvation in the Qur’an. Thus, sometimes Jesus and Qur’an is compared as God revelation, although Jesus and Qur’an are very different kind. Jesus is Human, and Christian belief as son of God, otherwise Qur’an is just God revelation which believed by Muslim as complete guidance.

Who is being saved?
There is tendency of claim shown by religion to adherent that by follow such religion will be saved from last judgment or dire situation. The exclusive claim of salvation primarily is represented by orthodox theologian. In Christianity well know with the concept “extra nulla salus”, means there is no salvation beside church. Other religion beside interpreter could be positioned as heresy.x In Islam also arise claim that the only by following Islamic way, someone will be saved.
The concept of people who will be saved in Christianity seems simpler rather than Islam. That is the people who allow and admit Jesus as Christ and the way to God (Jhon 14:6). John 3:15: "...everyone who believes in him [Jesus] may have eternal life." John 3:18: "...whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son." Acts 4:12: Romans 10:9: "Everyone who calls on the name of the Lord will be saved."
In contrast, Islam contends that salvation is God misery. There is no guarantee for Muslim to be saved unless they consistent with their belief to God and follow to the God’s law. The final decision is in the hand of God. God will measure the human conduct, if he/she have many more kindness beside worst he/she will be saved in the last judgment and getting the paradise. The people who will be saved in common is misery, except Muhammad prophet and some their assistance.
In Christianity god give assurance of forgiveness for people who join to Christianity as well. Christian obligation is just follow the way of love as such Christ shown. At vice versa, Salvation, according to Muslim belief, is not simply a balancing act between good and bad. Beyond the confines of exacting justice, salvation begs the mercy of God. While one’s good deeds can certainly hasten one’s journey to paradise, there can be no redemption without God’s mercy.
The Muslim believer hopes to die as a true Muslim and that God in his mercy will save him from hell, supported by the intercession of Muhammad. To speak about assurance of salvation would mean to anticipate God’s decision and to interfere with his will. Therefore a Muslim can never say with full assurance that he will be saved. While the Qur’an challenges people to make sure of their future salvation by repentance and obeying God, the Bible testifies that God’s salvation is completed and can be accepted by faith. This is the main difference between Christian and Muslim faith.

The ways of salvation
Primary the ways of salvation in Christianity is by following Jesus Christ trough the imitation of body flesh of Jesus. This ways is very exclusive, in John 14:6: "Jesus answered: 'No one comes to the Father except through me.'" In other verses, Hebrews 9:28: "...he [Christ] will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him." "Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved."
In the other hand, in Islam refer to the Qur’anic text also seem exclusive. There is not many ways to get god’s salvation except goes to God party. In Qs. 58:22, God says “..therein they will abide; Allah is well-pleased with them and they are well-pleased with Him. They are allah's party. Hearken ! it is Allah's party who are the successful.” Also in Qs. 5:59, “And those who take Allah and HIS Messenger and the believers for friends should rest assured that it is the party of Allah that must triumph.” And than Qs. 30:32 “So you all turn to HIM, in repentance, and seek His protection and observe Prayer, and be not of those who associate partners with Allah.” Muslim also should aspire to please God by performing good deeds and observe five pillar of Islamic faith, that are sahadat, shalat, fasting. Zakat, and Hajj, as a key to get God salvation.
However, both Christian and Muslim scholar interpreted their ways of salvation. In reality many stream which is different each other in interpreting Jesus figure in Christianity. Orthodox Christian thinker saw salvation is involving Christ transformation of the cosmos itself. For those who believed and were baptized in Christ the suffering, ignorance, and evil of the human condition was being transformed by Christ’s spirit, and would be fully overcome as the second coming. In the other hand, Origen, a leader of Father Church, believes that salvation is the restoration of all soul to their original blessedness, for none, not even Satan. In addition, for Aquinas, in Summa Theologia, being saved requires that one asserts inwardly and outwardly to the article of faith of the catholic church of love for god and out of trust Him. Just as the previous scholar, martin Luther and John Calvin as reformer also have different view of salvation, for example Calvinist believe that the salvation is by work, that Christian should worked hard in order to get God salvation.
Because of the root idea of salvation in Islam is escape from hells torment to reward Heaven’s delight. The idea of salvation will be as the will of Allah, which means that salvation is misery of god activity; salvation by reward of faith, people who believe to god will be saved and forgive (Qs. 57:23), this idea of becoming a Muslim by faith merges with the idea becoming a member of the sacred community of Islam, the umma; salvation trough faith and work combined, both of them required because faith and action taken together perfect the life and bring about salvation; and salvation trough mystical path, for Sufis, salvation is not paradise, but its union to God which can be realized in this life.

Last remarks: Salvation and contemporary issues
The concept of salvation is very central of religions and their adherents. Someone will be ready to do and conduct anything, even though it’s hard and dangerous, if religion legitimates it by the final salvation. The concept of duality of life contributes to harden the people belief to God, or last judgment. Temporality in life arise new awareness that human should seek the eternal salvation, whatever the ways.
Seeing and reflex the salvation concept both in Christianity and Islam seem still in heaven and far from human life in the world. hence, we should consider to be brought down to the health and well-being the earth, plant, water, animal, etc. salvation is also should protect human from the contemporary human being, such as catastrophic from nature and man-made disaster. The implementation of salvation is not must be categorized to the religions, but have to be a responsibility of all human being to protect the earth and human life.
Religious doctrine of salvation should be capital for doing the biggest salvation, not only for individual salvation, but also for all being. It is no matter whatever religion they are, they will be free from fear if does the right thing. God says in Qs. 5:69, “Those who believe (in the Qur’an), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in God and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve.”


Bibliography:

Books and Scriptures
1. Al-Quran and translation. Magfiroh Pustaka, Jakarta, 2006
2. Holy Bible; easy to read version. World Bible translation Center. Texas, US. 1999
3. The devitional study bible. The zondervan coorporation. 1987
4. Encyclopedia Britannica. Electronic Version, 2009
5. Coward, Harold. Sin and Salvation in the world religions. Onewold publications, Oxford, UK, 2003
6. Tobias, Robert. Salvation in Christ. Augsburg and Mineapolis, US. 1992
7. Boff, Clodovis et all. Salvation and liberation. Orbis Book, Maryknoll, NY, 1984
8. Philips, Timothy, et all. For views on salvation in a pluralistic world. Zordenpan, Grand rapids, Michigan, 1995
9. Feinberg, John S., Salvation in the Old Testament. Tradition and Testament. Essays in Honor of Charles Lee. Chicago: Moody Press, 1981.

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