Issues of Radicalism

Real radicalism infecting many different religions and sects social, political, cultural, and economic life in this world. But in the post-cold war era, the focus of gossip in the world is what is termed Islamic radicalism. The central issue in this gossip is the emergence of a variety of movements "Islam" that uses various forms of violence within the framework of the struggle to establish an "Islamic State".  

The flow of information is being controlled by the West and its allies, which incidentally is being spread worldwide outbreak of Islamophobia. Therefore the definition of Islamic radicalism bias, thus including also all forms of religious militancy among Muslims identified with "Islamic extremists" or in other terms is "radical Islam" or "Islamic fundamentalists". This phenomenon is already widely understood by the various parties the Muslim community. But many also feel confused in response to this phenomenon since the flourishing mentality helplessness and low self-esteem faced with the superiority of the West and its allies.

 Radicalism Positive and Negative 

Semantically, radicalism is understood or streams for change or social and political reform by means of force or drastic (Big Indonesian Dictionary, Second Edition, printed th., 1995, Balai Pustaka). In Encyclopedia of Indonesia (New Initiative - Van Hoeve, cet. 1984) explained that "radicalism" is all political persuasions, whose followers want extreme consequences, at least the most distant consequences of embodiment ideology that they profess. In these two definitions of "radicalism" is an effort to change the way of violence, drastic and extreme.  

As in the work of Pius Dictionary A Popular Ilmiyah Partanto and M. Dahlan Al-Barry (publisher Arkola Surabaya, cet. Th. 1994) explained that "radicalism" is the state political ideology that calls for major changes and reforms as a way to achieve the level of progress. In this last definition of "radicalism" likely significant positive change.Therefore, positive and negative views toward radicalism of course lies in the way to realize and express it as well as the basic point of view of the observer. Usually the establishment is very allergic to the issue of radicalism, since the radicals so persistent calls for social and political change that would also mean very keen to correct the status quo.  

The desire for social change - politics is still considered normal and positive when channeled through the right path and do not change the risk of political instability and security. In this sense, radicalism is social discourse - political positive. The rapid and thorough change (revolution), always followed by political turmoil and anarchy, thus destroying the social infrastructure - political nation and state are experiencing the revolution. In this sense, radicalism is a negative understanding and even can also be categorized as a latent threat of extreme left or right.

 Radicalism among Muslims

Radicalism in a positive sense is desire a change to the better. In religious terms called ishlah (repair) or Tajdid (renewal). The radicalism in the negative sense of meaning is synonymous with extremism, violence and revolution. In religious terms called ghuluw (beyond the limit) or ifrath (outrageous). Both meanings are very polar opposite of the result in the emergence of two poles confrontational religious movement in the Muslim world. Therein lies the confusion generalization Islamic radicalism completely negative in the sense that the spirit of IslamoPhobia gaining a distribution. Because it can not distinguish between Islamic radicalism with radicalism in the positive meaning in a negative sense. Both the radical spirit equated, because they want a total change of socio - political state and nation.  

Although the differences were very confrontational and may not be met from any side.Extreme radicalism first appeared in the latter days of the reign of Caliph Uthman ibn Affan radliyallahu `anhu, in the form of the movement led by Abdullah ibn Saba '(a Jew from Yemen country who converted to Islam in Al-Madinah An-Nabawiyah and then spreading slander among the Muslims about the virtues of Ali positions over the Caliphate of Abu Bakr, Umar and Uthman) with two thousand followers who wanted to replacement of Uthman ibn Affan from his position as Caliph (head of state) by Ali bin Abi Talib radliyallahu `anhu. Because Ali Families closer relationship with the Prophet sallallaahu 'alaihi wa sallam wa alihi compared Uthman. Group of Abdullah bin Saba 'managed to kill the Caliph Uthman, and the state in a very serious disorder, so the Prophet Companions urged Ali to assume the Caliph to avoid the threat of destruction of the state.Extreme radicalism intensified in the Caliphate of Ali ibn Abi Talib `anhu radliyallahu both quantity and quality.  

Extreme movements Ibn Saba 'rampant (ie by stating that Ali ibn Abi Talib and his grandchildren were the incarnation of God so that they believe that he and his descendants of Fatima Az-Zahra' has attributes Godly), coupled with the rise of extreme movements haura country '(Kufa, Iraq) which is spearheaded by the ultra extreme character named Abdullah bin Al-Wahhab Rasibi.This movement is called the Khawarij or Haruriyah who have principles that Muslims who sins is considered an apostate from Islam. 

This principle then develops a deeper understanding extreme to say that all Muslims are out stylistically group considered infidels. So with this basic understanding of a sudden they are infidel governments in Islamic countries. And on the basis of their understanding of this kind of terror against the public facilities in the Islamic countries and foster rebellion against Muslim governments in Islamic countries.  

If the first movement of the work of Ibn Saba 'was killed Caliph Uthman ibn Affan, the Khawarij movement is the first work to kill the Caliph Ali ibn Abi Talib. Then both the radical movements have in common mission, that want rapid change with murder and rebellion. And after the death of Sayyidina Ali ibn Abi Talib, extreme radical movements increased again with the advent of the reign of Caliph Mu'tazila in Mu'awiya bin Abi Sufyan. This radical movement has Pancasila principles of motion, namely: 

1. At-Tawheed, which is the original meaning of the Oneness of Allah Ta'ala in His name and attributes, but for this movement is to deny the significance of faith in the attributes of God. 

2. Al-'Adel, whose original meaning is to believe that almighty God is perfect justice, but for this movement is to deny the significance of faith in the existence of God taqdir for all events in this world. 

3. Al-wa'ad wal wa'ied, this movement is the belief that a Muslim who dies in a state of unrepentant of his sins, then he will go to hell forever and ever as the state of people who die in a state of disbelieve.

4. Al-manzilatu Bainal manzilatain, namely the grakan belief that a Muslim who commits sin in this world then he came out of his position as a Muslim, but can not be categorized pagan, so he is in a position in the world in the midst of the Muslim position and the position of infidels.

5. Al-'Amr bil ma'ruf nahyu wan `anil munkar, the original meaning is calling people to good and forbidding from munkar man, but for this movement is fighting for the establishment of its significance in the Islamic Shariah and the nation by way of coup government of the day power. And forbidding the rebellious way to source kemungkaran the despotic ruler.Mu'tazila extreme radical movement was built first by Wasil ibn Atha 'which was originally a disciple of Imam Al-Hasan Al-Basri (an Ulama' of the Ahlul Hadeeth in the generation after the death of the Prophet sallallaahu 'alaihi wa alihi wa sallam).  

But when Wasil pioneered the extreme movement, he was expelled from halaqah science led Imam Al-Hasan Al-Basri, and Wasil halaqah eventually make itself apart from halaqah teacher.Of the three streams are then born radical extreme extreme variety of other streams in the Islamic world to this day. The three streams when clarified in simple words is as follows: 

1. Flow Abdullah bin Saba 'or Ibn Saba' or Saba'iyah which became known as the Ar flow-Rafidhah or now better known as the Shi'a. 

2. Flow or Haruriyah Khawarij or Kharijites, a change of name in every age and place tailored to the circumstances of socio - political burgeoning. 

3. Mu'tazila flow or Washiliyah, also eventually develop in all times and places with names changed also according to the situation and social conditions - political, respectively.Thus the growing embryo of various streams extreme radical religious understanding that spawned numerous vile slander among Muslims in particular and among the human race in general. 

The understanding and positive attitude in view of radical Islam is ishlah and tajdid. Both are said to be radical, because it requires complete correction of socio - political in the Muslim community who have many deviate from the teachings of Islam. Through movement and tajdid ishlah, The struggle of social change - political Islam to fit in kaaffah. 

This movement is called ishlah, because the Prophet sallallaahu `alayhi wa wa sallam alihi who preach the people who fight ishlah among the Muslim community in the event of damage and deviation from tununan religion. Prophet sallallaahu 'alaihi wa sallam said alihi wa:"Islam began preached in a foreign state among mankind, and Islam will be back later on to alienation. So lucky people who are considered foreigners by the environment (due to the teachings of Islam which is no longer known by the generality of people).  

The Companions asked: Who are they O Messenger of Allah? "He replied: That those who do ishlah movement when there is damage to the generality of human temperament." (Narrated by Al-Imam Abu Bakr Al-Ajurri in Al-Ghuraba 'terminal Mu'minin thing. 23, and At-Tirmidhi in Kitab ul Iman chapter 13 and Tirmidhi said: this hadeeth saheeh hasan gharib, and Al-Bayhaqi in Az-Kabir Zuhdul no. 198 p. 114, Al-Haitsami in Majma'uz Zawaid 7/278 of Jabir radliyallahu `anhu).And this movement is also called tajdid, because the Prophet sallallaahu 'alaihi wa sallam has been preaching in his saying will come one who is always doing this tajdid struggle. As word of his following:"Verily Allah will always raise for this Ummah in every hundred years, people will do tajdid movement against religion." (Narrated by Abu Dawud in his Sunan Hadith to 4291, Al-Hakim in Al-Mustadraknya volume 4 pages 522 and others ). 

The sense of movement tajdid pass against religion is, as word of the Prophet sallallaahu 'alaihi wa sallam alihi following:That will continue to bring the science of religion is at each generation (ie, every hundred years) were the ones who trusted religious knowledge and temperament to that generation. Those who brought the science of religion with such criteria do the following movements:

1. Realign irregularities in understanding religious extremists. 

2. Lie denied the liars who want to exploit religion for their personal or group interests. 

3. Realign the wrong interpretation of religion made by stupid people.

(This Hadith narrated by Al-Bayhaqi in As-Sunanul Kubra vol 10 page 209, and Al-As-Shari'ah Ajurri in volume 1 pages 270-273 hadith to 1 and 2, also narrated by Imam others).

Such was the origin and naming ishlah tajdid for radical positive and understanding rather than the names that became a symbol of the movement. 

Tajdid Movement Principles and Ishlah

It should also be here explained some principles of radical movements are termed positive and tajdid ishlah is increasingly clear that the ideological differences between the extreme radical movements with the positive radical movement, so it is expected to reduce misunderstanding assessment of both. These principles are as follows: 

1. Calling and teaches Muslims to understand their religion in accordance with the understanding of the true understanding of the Prophet sallallaahu 'alaihi wa sallam and the Companions alihi him against Al-Quran and Al-Hadith.

2. Correcting all our understanding and practice of religion is to be cleansed from pollution polytheism and heresy. 

3. Build mental obedience to Muslim rulers in all things good and innocent of evil committed by the authorities. 

4. Prevent the rebellious attitude of the Muslim rulers in the vent dissatisfaction of various Muslim rulers depravity.5. Muslim rulers advised by counsel that does not give rise to an understanding in the community that this advice as a rebellious attitude to authority is advised. 

6. Forbidding the condition not to risk the emergence of a greater kemungkaran thereof. 

7. Doing Ihklas all forms of struggle to achieve ridha only Allah Ta'ala and do not have side goals or any aftershocks. 

8. Patiently sticking to the principles of religion and not shift at all from him under any circumstances and for any reason.

9. Scholars refer to leadership 'Ahlul Hadeeth in deciding matters big or prinsipiel and Muslims submitted to the judgment of the Ulema' is in a state of likes or dislikes. 

10. Maintain the unity and integrity of the Islamic Ummah on the guidance of the Qur'an and Sunnah and avoid matters which would be the reason for the split Muslims do not deviate from them.Such a principle of motion and tajdid ishlah as positive radical movement fighting for the total change in the right way and to the correct nature of humanity. 

Consequently Movement and Islamophobia.

External factors influential Muslims participated in suburkan foster the spirit of extreme radicals among Muslims. Among the external factors are motion Islamo phobia deIslamisasi staged by two synergistic patterns:

1. Muslims distancing from religion science by engaging them in science and technology around. As if studying religion means not learning science and learning science means learning not religion. Such efforts are very strategic in creating conditions of floating among the Muslims about their religion.

2. Government conditioned the Islamic states to be constantly suspicious and frightened of the threat of "Islamic peril".  

So the government always acts to suppress the aspirations of religious repression in the Islamic Ummah.Two patterns of movement is like manure fertilizing the growth of radical movements lebels extreme Islam. Due to the extreme variety of radical movements will be sold among the Muslims who have the spirit of religion but much of the science of religion and the movement will be eliminated by the rise of religious enthusiasm for learning science. Grievances against the government's stance that Muslims continue to suspect, will be the issue of Muslims trigger the spirit of resistance that are not guided by religious knowledge model of the extreme radical resistance.Islamic radicalism is not the real issue of the Islamic Ummah. 

However, one form of IslamoPhobia movement that waged by the West continuously in order crusade spirit and modern imperialism. Radicalism in a very negative sense opposed to Islam, even termed "heresy dhalalah" (perverted deviation). Therefore governments of Islamic countries should not constantly portray themselves as a riding horse for Western interests and Zionist crusaders. Learn the spirit of Islam in earnest, without prejudice to the spirit of studying science and technology, should be raised among the Islamic Ummah to reduce the growth of the spirit of extreme radicalism.