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4 November 2009

Islam does not like violence

Violence is not the true look of Islam, nor of other religions. It is simply 'the other side of religion', derived by a group of people who comprehend their belief in shallow or rigid manner. Historical studies have evidenced that violence on behalf of religion implies hidden interests of sort of people in order to reach their goals (self-respect and honor, economic superiority, fear, and apetite for rule). These aspects are actually irrelevant with the essence of God's religion. It is important for any religion to always keep in touch with environment outside. There is a need for religion to experience socio-cultural, socio-historical, and socio-political interactions. Such external aspects are significant to affect the way one looks at his/her religion. As time goes by Indonesia has been eventually occupied by small groups of Muslims with textual knowledge of Islam. Such groups are known as fundamentalists. They make efforts to create religious formalization. They even dare sacrifice their lives violently. Following the above phenomenon, there are also some groups of muslims, known as liberal muslims, who define the religion loosely. They tend to leave "the outer line" of Islam by reducing religious transcedence in favor of freedom. Historical nature and root of both Islamic models can be found in the landscape of the Indonesian history. However, among such extreme tendencies, there are majority people who always try to put weight on a more moderate religious understanding. That is by synchronize ritual and social faiths, religious belief and tolerance due to vary beliefs and cultures. Religious understanding consists of tolerance (tasamuh), tranquility (tawazun), and moderation (tawasuth). They become a spawning foundation on which Islam fundamental syariat to be achieved, preserving and protecting five-fundamental aspects (maqashid as-syari'ah): religion (ad-din), soul (nafs), mind (aql), property (mal), and dignity (nasab). Ad-din protection means preventing individuals from the sins and wrong-doing. Soul protection means creating a human with nobility as humans are the noble creature of God.Mind protection contains an obedience of avoiding things that God requires. In case of this aspect, Islam prohibits believers to consume khamar due to its adverse effects to the mind. Maal protection explains knowledge about how to keep one's properties clean and halal. That is why Islam can not tolerate frauds such as corruption, theft, etc. Finally, Nasab protection implies a persuassion to keep oneself as well as his or her relatives out of sinful deeds by obeying the God's commands. Once maqashid as-syari'ah is achieved and understood, there will not be violences because of rigid understanding about religion, blind fanaticism, or ethnic primordialism according to particular beliefs. Muslims must have a standpoint to which all the people of Indonesia may count on. The good Islam is one that creates harmony in the middle of pluralistic society, where many religions, cultures, and customs take place. It is a big achievement for Indonesian muslims if they can show the world the Islam universalknowledge, to spread understanding about Islam that loves peace, tolerance, generosity, and hospitality. Any violence upon which this religion is based must not be compromised. Wallahu a'lamu bis shawab. Original script (Indonesian): Buletin Jumat, written by Drs. Syamsudin, BS (Vice Chairman of Indonesia Raya Dakwah Board; Social and Religion analyst) Reference: QS. al-Isra' 17:70 | www.cmm.or.id

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