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The movement of radicalism appears everywhere. Almost in all countries are disturbed by radical movements in the name of ethnicity, race, or even more developed by using religious symbols. In the name of religion, religious sympathy is expected both locally, nationally and internationally. The hope is that religious social solidarity develops and those who sympathize participate in the struggle for religious beliefs.
The problem is, the growing movement of religious radicalism today brings certain religious symbols especially the Islamic religion. This brought public perception of the definition of radicalism. As a result, understanding radicalism becomes biased and always identified with activities involving Muslims. Muslim militants are referred to as “Islamic extremists or” radical Islam “or” fundamentalist Islam “. Though radicalism itself does not exist in Islamic history, because Islam does not use radicalism to interact with other worlds. Prophet SAW always teaches his people to be gentle.
The existence of an Islamic State in Iraq and Syria (NIIS) became a reinforcement against the misuse of Islam for a particular interest. NISS is a symbol of terrorism that has emerged over the past decades by religious interests to attract the sympathy of the international community, especially for Muslims.
The use of acts of violence to fight for religion by the NIIS actually expands the resistance. European and world countries, including Indonesia, condemned NIIS’s actions against non-Muslims and its bomb attacks. However, to be of concern, despite being a ‘common enemy’ of the world countries, NIIS is still able to seek sympathy or recruitment of young people.
Anzar Abdullah indicates that the radicalism movement in this contemporary era especially Islamic radicalism is influenced by two things. First, the influence of secularism of Western society that separates religion and politics, church, and mosque from the State. This success is considered a dangerous thing, because it can threaten Islam as a religion that not only takes care of the matter of the hereafter, but also the world. Secondly, many Muslims want their society to be governed in accordance with the Qur’an and Shari’ah of Islam as the rule of the state.
These two factors are then promoted as political ideas of radicalism. Political ideas and the idea of a state life that is inconsistent with a country’s policy line triggers the potential for disunity. With this idea, radical groups began to build communities, recruit, explore discourses, and to be wary of participating in political momentum both in the legislative and local elections, so that they can get support later. Extreme, if necessary to act of violence as a form of existence.
Pancasila The solution
Cultural and religious social observer Azyumardi Azra said that radicalism in Indonesia is very unsuited to the cultural condition of the people. The Indonesian nation put religion in a high position that is on the first principle contained in Pancasila. By placing Pancasila as the nation’s life view, it means that this nation recognizes and accepts the existence of religion as the main thing. However, do not forget also that there are diversity values that are accommodated to foster a sense of unity and unity of the nation, all have been summarized in Pancasila.
Pancasila can be a solution to overcome radicalism if Pancasila is not only written and spoken but should be practiced. The problem of social justice in the fifth precept becomes very important because of the justice that will guarantee our sense of unity, and the capital of a clean heart.
We affirm Pancasila, but it should not be a threat to those accused of anti Pancasila. Islam should not be a threat to others, as well as other religions, but religion must contribute to the nation.
In addition, the Sosmed era for socialization related to the teachings of Pancasila and student organizations should not be dominated by one group. Through the movement of state defenses is one of the Organization of the Law, one of which is an intellectual moral movement such as character education Pancasila. Education is a manners to grow children, which makes children characterize the honest and noble character. In order for us to understand the four pillars of nationality, to understand the four pillars of nationality we must understand Pancasila as a whole and, above all, character.
The ideology of Pancasila can unite diversity and mutual tolerance by respecting inter-religious, even religious harmony in Indonesia. The view of diversity and different beliefs of society, the teachings of Islam are very tolerant because it has been described in the Qur’an, namely “waliyadin punished wakas”. Therefore, if the people understand Pancasila correctly then it can have a spirit of tolerance between religious people and prevent doing radical action. The belief adopted by Indonesian people is Islam, Christianity, Catholicism, Buddhism and Confucianism. Besides, Baduy people who embrace the religion of Sunda Wiwitan, in Lebak Regency, Banten also have to be respected.
Last but not least, if we fail to manage plurality then the threat of disintegration is in sight. In fact, our enemies are capitalism, corruption, not religious or ethnic differences.
*) Observer of nationality problem from LSISI, Jakarta.