All Muslims agree that Quran and Hadith as a guide to run in the teachings of Islam, but not without problems when hit by
boundaries and etnisitas time. In itself and the Arab nations surrounding the top of the Al Qur? An and Hadith vary. Obviously also occurs in Southeast Asia including in Indonesia. Islam has distribution through cultural traditions and history that range so long otentisitasnya is not detected again.
Claim the
universality of Islam that would make Islam can be understood in various cultural systems. Standardization so that the Islamic claim as reflected in Arabic does not exist, but Islam in Indonesia is equivalent to the Islam in India, Islam in Persia and Islam in Arabic. Indonesia for example, that Islam with some very different characteristics of the Islamic-Islamic in others, although the substantially is a same. Because the domain is a tradition of historical Islam, the history has been the text of
In the context of a particular social, views can be Islamic or stand properly.
In Indonesia, as the majority of Islam is expected to become a kind of "mediator" between people of other religions and demanded keberagamaan able to develop attitudes that are not only concerned with their own group, but also concerned with other religious groups that live as neighbors and relatives of one. Efforts to regenerate a critical attitude the variant, dialogue, and supporting the transformative values of democracy and strengthening civil society must continue to appear to get serious attention from various circles.
Religious radicalism as a warm be discussed phenomenon of late, especially with a number of "paramilitary unit" or labeled as religious organizations suspected of creating chaos and terror, difficult to separate from the existence of factors crisis and lack of national cultural basis of democracy.
National crisis is evidenced by the fact that national awareness of the "Indonesia" was built by more dominant adhesive glue rather than
political culture. Total rejection of the local tradition, as well as on the development of modernity with the religious teachings mengadaptasikan without the need for history and social context, in the end bear exclusive attitudes and views are in the extreme.
However, without ignoring the new flow transformation intellectualism Islam nowadays, the process of "reproduction" radical Islam had never seen any retroactive. This is particularly visible on the ideological themes that carried the Islamic radicals who "more vulgar", which their moving focus on four main agenda: to establish an Islamic state and enforce sharia, while reject democracy and women's leadership.
The failure of nation-state seed conditions of democratic political and economic crisis and complete social injustice has raised public frustration. Situation so obviously follow the birth of religious fundamentalism is more ideological and political to delaminate for the nation-state and replace the order and values of democracy, "secular", which is considered as a variety of higher-crisis, with the framework of Islam.
In this context, required repositioning scholars return to their habitat so that pure, that is, become cultural brokers or cultural factor. Therefore, repositioning scholars take the cultural (civil society) to be an urgent agenda, so that scholars have not stammer and dizziness in the face of political transition tumultuous progress. Consistency of this attitude of giving a positive value for the creation and generation of a strong political game is not tempted that is right. Without this awareness, people will lose the long-term orientation and modalitas nation lost akan sia-sia in a flash.