The Relationship Between Islamic Fundamentalism and Radicalism With Social Conflict

Islamic fundamentalism has often been accused as a source of conflict so that it should be ended immediately. And the radical movement should put forward a complete understanding of diverse religions. Likewise, in every movement, it is necessary to keep the political and economic interests away from religion, because such factors triggers inter-religious conflict. The brutal act by a group of people who claims the most righteous by displaying the most sinister and frightening face of Islam, is really far from Islamic values. Islam is rahmatan lil ‘alamin, especially towards fellow Muslims who believe in the truth of Islam based on the Koran and the Sunnah as the main and first source of Islamic teachings. If this motto is implemented seriously, the conflicts that have occurred will not be repeated. In its further development, fundamentalism undergoes a change, a shift, and is further away from its origin. The discussion of fundamentalism today is more associated with a negative impression that Islam is a religion of violence, anti-progress and establishment, conservative, antiWestern, and always takes violence to achieve its goals. This labeling and stigmatization of course has greatly marginalized Islam in international relations. This kind of stigmatization can be understood by Muslims so that they also hold counters in various ways, including counter discourse. However, the efforts made by Muslims have not been able to change the world view of Islam, especially the Western world. Islam to this day is still perceived as a violent religion. ةيملاسلإا ةيلوصلأا نأب ، تاماهتا لكش في نايحلأا نم يرثك في اهنع يربعتلا متي ماك :صخللما لماكلا مهفلا ةيلاكيدارلا ةكرح ززعت نأ بجيو .روفلا لىع اهؤاهنإ بجيو عاصرلل ردصم 36 Al-Tahrir, Vol. 21, No. 1 Mei 2021 : 35-53 عونتلا نع يداصتقلااو سيايسلا ىوتحلما داعبإ بجي ، ةكرح لك في لثلمابو .نايدلأا فلتخلم نيذلا صاخشلأا نم ةعومجلم شيحولا لمعلا نإ .نيدلا مساب عاصرلا يرثي لماع اذه نلأ ، ديعب ملاسلإل ًافوخو ًاشر ثركلأا هجولا راهظإ للاخ نم حلاصلاب نورعشيو ناملأاب نورعشي ينملسلما مهناوخإ هاجت ةصاخو ، ينملأل ةمحر وه ملاسلإا .ةيملاسلإا ميقلا نع دعبلا لك لولأاو سييئرلا ردصلما اهرابتعاب ةنسلاو نآرقلا ساسأ لىع ملاسلإا ةقيقحب نونمؤي نيذلا تاروطتلا في .تثدح يتلا تاعازنلا رركتت نلف ، اذه حرط مت اذإ .ةيملاسلإا ميلاعتلل في ةيلوصلأا ةشقانم نإ .اهلصأ نع تدعبأو تلاوحتو تايريغت ةيلوصلأا تدهش ، ةقحلالا مدقتلل داعمو فينع نيد ملاسلإا نأب يبلس عابطناب ملاسلإاب ثركأ ةطبترم لياحلا تقولا اذه نإف عبطلابو .هفادهأ قيقحتل اًئماد فنعلا ذختيو برغلل داعمو ظفاحمو سسؤمو اومهفي نأ ينملسملل نكيم .ةيلودلا تاقلاعلا في اقًح ملاسلإا شمهي مصولاو ميسوتلا .داضلما باطخلا كلذ في ابم ، ةفلتخم قرطب اهل اودصتي ىتح مصولا نم عونلا اذه اومهفيو ةصاخو ، يملاسلإا لماعلا ةرظن يريغت لىع ةرداق نكت لم نوملسلما اهلذبي يتلا دوهجلا نأ لاإ .فنع نيد هنأ لىع ملاسلإا لىإ رظنُي لازي لا ، نلآا ىتح .بيرغلا لماعلا Abstrak: Seperti yang sering diungkapkan dalam bentuk tudingan, bahwa fundamentalisme Islam merupakan sumber konflik sehingga harus segera diakhiri. Dan gerakan radikalisme harus mengedepankan pemahaman yang utuh tentang beragam agama. Begitu pula dalam setiap gerakan, muatan politik dan ekonomi perlu dijauhkan dari keberagaman, karena inilah faktor yang memicu terjadinya konflik yang mengatasnamakan agama. Tindakan brutal sekelompok orang yang merasa paling aman dan merasa paling benar dengan menampilkan wajah Islam yang paling seram dan menakutkan, sungguh jauh dari nilai-nilai Islam. Islam adalah rahmatan lil ‘alamin, terutama terhadap sesama umat Islam yang meyakini kebenaran Islam berdasarkan Alquran dan Sunnah sebagai sumber utama dan pertama ajaran Islam. Jika ini dikedepankan maka konflik yang telah terjadi tidak akan terulang kembali. Dalam perkembangan selanjutnya, fundamentalisme mengalami perubahan, pergeseran, dan semakin jauh dari asalnya. Pembahasan fundamentalisme saat ini lebih banyak dikaitkan dengan Islam dengan kesan negatif bahwa Islam adalah agama yang kekerasan, anti kemajuan dan kemapanan, konservatif, anti Barat, dan selalu mengambil kekerasan untuk mencapai tujuannya. Pelabelan dan stigmatisasi 37 Deni, Arifin, The Relationship... ini tentu saja sangat memarjinalkan Islam dalam hubungan internasional. Stigmatisasi semacam ini dapat dipahami dan dipahami oleh umat Islam sehingga mereka pun mengadakan tandingan dengan berbagai cara, termasuk tandingan wacana. Namun upaya yang dilakukan oleh umat Islam belum mampu mengubah pandangan dunia Islam, khususnya dunia Barat. Islam hingga saat ini masih dipersepsikan sebagai agama kekerasan. Keyword: Islam, fundamentalism, radicalism, social conflict. INTRODUCTION Indonesian society is a plural society, both in national and regional scope with diverse culture, ethnicities, religions, races. Plurality is multidimensional in nature, some are caused by differences in ethnicities, social levels, political organizations, religions, and so on. Ideas for understanding the social system of a pluralistic society are in turn very important to foster national integration and to prevent disintegration and inter-group conflict,.1 Throughout the history, diversity has resulted in a very beautiful combination in various forms of the cultural mosaic. Various ethnicities, religions, customs, and cultures can coexist and have a very high negotiation space in everyday life. However, these beautifully woven varieties are now torn and torn apart by an exclusive understanding that grows from the narrow primordial roots of ethnicity, religion, and social class. This resulted in conflicts or riots occurring in several regions.2 The occurrence of these conflicts is generally attributed to the failure in managing diversities, even though there are certain factors directly cause the conflicts. The conflict is a product of the diversity of life philosophies and political ideologies that are popular in Western civilization and also the diversity of views about the ultimate values and goals of human life. For those who want to anticipate or perhaps want to 1 HM. Atho Mudzhar, Pendekatan Studi Islam Dalam Teori Dan Praktek (Yogyakarta: Pustaka Pelajar, 2002), 127. 2 Titik Suwartini, “Konflik-Konflik Sosial Bernuansa Agama Di Berbagai Komunitas (Kasus Kerusuhan Sosial Di Banjarmasin 1977)” Dalam Departemen Agama RI, Konflik Sosial Bernuansa Agama Di Indonesia (Jakarta: Badan Litbang dan Diklat Keagamaan, 2003), 1. 38 Al-Tahrir, Vol. 21, No. 1 Mei 2021 : 35-53 understand the discussion about the conflict in Islamic jurisprudence based on the above understanding of the conflict, they will likely feel disappointed, but may also feel relieved.3 This disappointment and relief come from groups that embraced jihadism. Today, religious life continues to be colored with acts of violence, radicalism, and especially the seeds of fundamentalism in practicing Islamic teachings. Undoubtedly, they do not stand alone; there is a reason that triggers a concerning thing to happen in social life.4 Violence and radicalization should not occur if they promote social interaction in the community. According to M. Qasim Mathar, in this day and age, social contact and interaction between people from different backgrounds unavoidable, even the intensity is getting higher. This social interaction occurs due to, among other things, the similarity of professions, neighbors, daily activities, and others, or due to certain inequalities such as political, economic, cultural aspirations which, among other things, develop into conflicts with ethnic and religious nuances.5 What M. Qasim Mathar stated was a social reality faced by society today as a result of the leaps of the times which changes rapidly, but sometimes is not accompanied by an awareness of social change. This means that the times have changed so rapidly, but the people are not able to keep up with the changing times. As a result, many people are not ready to embrace diversity, especially in religions or theology. Such people consider other people to be wrong, heretical, and misleading and even considered infidel if they do not believe they believe in and practice what they do, even though the understanding that is considered heretical has bases that refer to the al-Qur’an and hadith.6 3 Noel J. Coulson, Konflik Dalam Yurisprudensi Islam, terj. H. Fuad (Yogyakarta: Navila, 2001), 1. 4 Hery Sucipto, “Memahami Fundamentalisme Islam Kontemporer,” Dalam Hery Sucipto, ed, Islam Mazhab Tengah: Persembahan 70 Tahun Tarmizi Taher (Jakarta: Grafindo Khazanah, 2007), 33. 5 M. Qasim Mathar, “Kimiawi Pemikiran Islam, Arus Utama Islam Di Masa Depan” (Naskah Pidato Pengukuhan Guru Besar Filsafat Islam, Senin 12 Nopember 2007), 5. 6 Barsihannor, Haruskah Membenci Ahmadiyah (Yogyakarta: Kota Kembang,