Konstruksi Nalar Da’i Dalam Menggerakkan Radikalisme Pada Kelompok Umat Islam Indonesia

Construction of Da'i Thoughts by Moving Radicalism in Indonesian Islamic Group

Abstract

Religious radicalism is an act of violence in the name of religion that almost all religions experience, as well as Islam. Radicalism in Indonesia is brought about through trannational Islamic organizations called global Islam. The concern of radical groups is to change the conditions of social order through violence and extreme methods. The thinking of radical Islamic groups is patterned on Islam being the ideology of the state, Islamic sharia being the foundation of law, differences in the concept of ummah and state, the sovereignty of God and the application of the concept of shura. Radicalism develops and thrives through da'wah. Da'i as the main actor in da'wah has an important role in the development of radicalism in Indonesia. The opening of access to da'wah in general, causes da'i affiliated with radical groups to be able to openly and safely deliver their da'wah material. If we pay attention to the construction of da'i's reasoning with radicalism, it can be seen through indicators, namely: literal understanding of sacred texts, rejection of pluralism and relativism, monopolizing the truth of interpretation of radical teachings, being fanatically militant exclusive and intolerant. The interpretation of da'i is exclusively for the sake and justification of their actions even in violence, crime and even war. The emergence of radicalism is not only about religion, but also about participating in the political constellation in Indonesia. Through political movements, radical groups grow along with the development of their followers. This is due to the tendency of radicalism to respond to social conditions, reject and move to change the order, and believe in the truth of its actions. The causes of the rise of radical actions in Indonesia are caused by: 1) norms and teachings that are understood literally from sacred texts, 2) the opening of da'wah opportunities in the public sphere for all groups, 3) failure to understand the concept of khilfah Islamiyah, the application of Islamic law as the basis of state law and Islam as a state ideology.