Radicalism

This paper was compiled to fulfill final exams UAS of the Islamic
Curriculum Education Study which was administered by:

Muhammad Zuhdi, M. Ed., Ph. D.

Muhammad Kodri Kostolani 11170110000059

DEPARTMENT OF ISLAMIC RELIGION EDUCATION

FACULTY OF TARBIYAH AND STATE SCIENCE

ISLAMIC STATE

UNIVERSITY OF SYARIF HIDAYATULLAH JAKARTA

2019
 A. Definition of Radicalism
The term radicalism comes from Latin "radix" which means root, base,
bottom, or it can also mean thorough, all-out and very hard to demand change.
According to the Big Indonesian Dictionary (KBBI) radicalism means (1) a
radical understanding or flow in politics; (2) understandings or schools that want
social or political change or renewal by violent or drastic means; (3) extreme
attitudes in politics.1 Some of them interpret radicalism more positively, as a
political understanding of the state that requires major changes and reforms as a
way to achieve progress.2
According to Simon Tormey in International Enyclopedia of Social
Sciences (Vol. 7, p. 48), radicalism is a concept that is contextual and positional,
in this case its presence is the antithesis of orthodox or mainstream, both social,
secular, scientific , or religious. According to him, radicalism does not contain a
set of ideas and arguments, but rather contains positions and ideologies that
question or sue something (or everything) that is considered established,
accepted, or a general view.3
In general, radicalism in the Islamic tradition is actually an impact of textual
understanding of the holy book, and uses it to justify acts of violence and terror
under the pretext of God (religion).4 For Azyumardi Azra, radicalism is the most
extreme form of revivalism. Revivalism is an intensification of Islam that is
more inward oriented (inward oriented), where the application of belief is only
for oneself. Whereas radicalism tends to be outward oriented, which in
applications tends to justify any means, including violence.5 These personal
beliefs, when expressed in the public domain, certainly collide with the various
orders that exist in the community and individual countries live, this is what then

1
Pusat Bahasa Depdiknas RI, Kamus Bahasa Indonesia (Jakarta: Pusat Bahasa Depdiknas, 2008), hlm.
1511-1152.
2
Pius A. Partanto dan M. Dahlan al-Barry, Kamus Ilmiah Populer (Surabaya: Penerbit Arkola, 1994), h.
648.
3
Simon Tormey, International Enyclopedia of Social Sciences, Vol.7. hlm.48.
4
Agus Maftuh Abegebriel, A. Yani Abeveiro, & SR-Ins Team, Negara Tuhan; : The Thematic Encyclopedia
(Yogyakarta: SR-Ins Publishing, 2004), hlm. ix.
5
Azyumardi Azra, Islam Reformis; Dinamika Intelektual dan Gerakan, (Jakarta: Rajagrafindo Persada,
1999), hlm. 46-47.
 triggers the polemic between the interpretation of religion and the ideology that
exists in the state, especially the Pancasila.6
Meanwhile, Yusuf al-Qaradawi, gives the term radicalism with the term al
Tatarruf ad-Din or in other words, is to practice the teachings of religion
unnecessarily, or to practice religious teachings by taking a tarf or peripheral
position, far from the substance of Islamic teachings, that is moderate teaching
in the middle. Usually this peripheral position is heavy or over-emphasized and
excessive, which is not reasonable. Further al-Qaradawi said the position of
religious practices like this at least contain three weaknesses, namely: first, it is
not favored by human nature; second, it cannot live long, and third, it is very
vulnerable to violate the rights of others.7 The term Islamic radicalism comes
from the Western press to point to the hard-line Islamic movement (extreme,
fundamentalist, militant). The term radicalism is a code that is sometimes
unconscious and sometimes explicit for Islam.8
In more detail, Rubaidi outlines five characteristics of the radicalism
movement. First, making Islam the final ideology in regulating individual life
and also state politics. Secondly, the Islamic values adopted by their sources —
in the Middle East — are as they are without considering social and political
developments when the Koran and hadith are present on this earth, with the
present local reality. Third, because attention is focused more on the text of the
Qur'an and hadith, this purification is very careful to accept all non-Islamic
cultures (Middle Eastern culture) including being careful to accept local
traditions for fear of meddling in Islam with heresy. . Fourth, rejecting Non-
Middle Eastern ideology including Western ideology, such as democracy,
secularism and liberalism. Once again, all regulations that are set must refer to
the Qur'an and hadith. Fifth, this group movement is often at odds with the wider

6
Ibid.,
7
Yusuf al-Qardhawi, al-Sahwah al-Islamiyyah: Baina al-Juhad wa al-Tatarruf (Kairo: Bank at-Taqwa,
2001), p. 23-29.
8
Ahmed, Akbar S. (1993). Posmodernisme, Bahaya dan Harapan bagi Islam. Terjemah M. Sirozi. Mizan:
Bandung.hlm.30.
 community including the government. Therefore, sometimes there is even
physical and ideological friction with other groups, including the government.9
B. Opinions of groups that often discuss radicalism in religious studies
The increase in religious radicalism has its roots in the reality of the
proliferation of interpretations, understandings, streams, even sects within (intra)
one particular religion. According to Azyumardi Azra, in Islamic circles,
religious radicalism originated mostly from:
1. Literal religious understanding, piecemeal to the verses of the Qur'an.
Such understanding hardly provides room for accommodation and
compromises with other Muslim groups that are generally moderate, and
because of that they are mainstream people. Muslim groups who have
this understanding have emerged since the time of al-Khulafa 'al-
Rasyidun the fourth Ali ibn Abi Talib in the form of very radical
Khawarij and committed many killings of Muslim leaders which they
have declared' infidels'
2. Incorrect reading of the history of Islam combined with excessive
idealization of Islam at certain times. This can be seen in the views and
movements of the Salafi, especially in the very radical spectrum such as
the Wahabiyah which emerged in the Arabian Peninsula in the late 18th
century to the 19th century and continues to spread today. The main
theme of the group and the Salafi cell is purification of Islam, which is
to cleanse Islam from the understanding and practice of religion which
they see as 'bid'ah', which they often do with violent means. With such
religious understanding and praxis, these radical groups and cells
"splinter" from mainstream Islam which holds the dominance and
hegemony of theological authority and religious law as well as religious
leadership. Therefore, responses and strong reactions often arise from
'mainstream' groups, mainstream, in religion. They often issue
provisions, even fatwas, which define the splinter groups as misguided
and misleading. The provisions or fatwas in practice are not infrequently

9
A. Rubaidi, Radikalisme Islam, Nahdlatul Ulama; Masa Depan Moderatisme Islam di Indonesia,
(Yogykarta: Logung Pustaka, 2010), hlm. 63
 used by certain mainstream groups as a basis and justification for
carrying out vigilante acts.
3. Political, social and economic deprivation that still persists in society. At
the same time, the socio-cultural disorientation and dislocation, and the
excesses of globalization, and the like at the same time are additional
important factors for the emergence of radical groups. These splinter
groups often take cult forms, which are very exclusive, closed and
centered on someone who is considered charismatic. These groups with
certain eschatological dogmas even see the world nearing the end of
time and doomsday; now it's time to repent through their leaders and
groups. Doctrines and theological-eschatological theologies like this, can
no other immediately cause reactions from mainstream religions, which
can lead to social conflict.10
C. The part of religious learning curriculum that is misused as radicalism
There are many examples of verses in alQuran which textually potentially
lead to radical movements, including the following.11 First, textual commands to
decapitate infidels when they meet. "If you meet unbelievers (on the battlefield),
then beat their necks. Furthermore, if you have defeated them, arrest them and
after that you may free them or receive a ransom until the war is over. Thus and
if Allah wills, He will destroy them, but He wants to test you with each other.
And, those who fall in the way of Allah, Allah does not waste their deeds. "(Q.S.
Muhammad [47]: 4).12
Second, the order of war until there is no slander on earth. "And, fight them
until there is no more slander and religion only for Allah. If they stop, then there
will be no more hostility except against wrongdoers. "(Q.S. al-Baqarah [2]:
193).13
Third, the command to fight those who do not believe. "Fight those who do
not believe in Allah and the day after, those who do not forbid what Allah and

10
Azra, Azyumardi, “Akar radikalisme keagamaan peran aparat negara, pemimpin agama dan guru
untuk kerukunan umat beragama”, makalah dalam workshop “Memperkuat Toleransi Melalui Institusi
Sekolah”, yang diselenggarakan oleh The Habibie Center, tanggal 14 Mei 2011, di Hotel Aston Bogor.
11
M. Saekan Muchith, RADIKALISME DALAM DUNIA PENDIDIKAN, ADDIN , Vol. 10, No. 1, Februari 2016.
Hlm.171-173
12
Ibid.,
13
Ibid.,
 His Messenger have forbidden, and those who are not religious with the true
religion (the religion of Allah) who have been given the book, until they pay
jizyah (tax) obediently, while they are subject to submission. "(QS atTaubah [9]:
29).14
The example of the three verses textually has the potential to give birth to
radical thinking that leads to the terrorist movement. Because, as if religion
justifies to kill infidels and allows fighting people who are considered
unbelievers or unbelievers properly. It can be said that the emergence of
radicalism is caused by a narrow perspective or insight into religion. The
normative mindset and black and white mindset are the dominant factors in the
birth of radicalism and terrorism. Islamic history notes that due to the narrow
mindset of infidel terminology, a great ulama who memorized the Qur'an,
diligently prayed at night, and diligently fasted on Monday Thursday named
Abdurrahman bin Mulzam could kill Sayidina Ali bin Abi Talib because of
Sayidina Ali bin Abi Talib was considered to be an infidel or not a true religion
only because of conducting peace talks with Muawiyah.15
Radicalism in religion has finally spread to the aspect of education, where
one or several elements in education often carry out radicalism which causes
terror or fear of the elements of education to carry out their duties as educators
and education personnel. Teachers are not maximally carrying out their duties as
educators only because they are afraid of being threatened by other parties who
are considered to feel disadvantaged. A principal is not optimal in carrying out
his duties as a leader of an educational institution for fear of being pressured or
threatened by his superiors. As a result the educational process and leadership
process are not as expected because there are threatening interventions from
other parties outside of education.16
D. How to prevent religious studies from being misused to be radical

14
Ibid.,
15
Ibid.,
16
Ibid.,
 The phenomenon of the entry of Islamic radicalism into schools certainly
needs to be taken immediately and preventive measures taken. Some efforts that
can be taken include17:
1. Provide an explanation of Islam adequately. The mission of Islamic
teachings which is actually very noble and noble often experiences
distortions due to erroneous understanding of some aspects of Islamic
teachings that have the potential to lead to radicalism.
2. Explanation of tolerance. The teachings of Islam are actually very
loaded with values of tolerance. But unfortunately, tolerance is often
understood narrowly so that it is unable to become intra-adhesive glue
and between religious people. At least, the expression Zuhairi Misrawi
in his book Al-Quran Book of Tolerance: Inclusivism, Pluralism and
Multiculturalism, can be one of the bases in explaining tolerance in
Islam.
3. Introduction of the relationship between Islamic teachings and local
wisdom.
4. Prioritizing dialogue in the learning of Islam. Islamic learning that
promotes certain ideology of indoctrination by overriding other
ideologies will only make students have an exclusive attitude which in
turn does not appreciate the existence of others or others. It is time for
PAI teachers to equip themselves with a broad and cross understanding
of schools so as to be able to fulfill the spiritual thirst of students and
students with enlightenment that is based on the peace and coolness of
Islamic teachings.
5. Monitoring of religious mentoring activities and materials. The existence
of Islamic mentoring activities or other Spiritual activities in schools
really helped to achieve the goal of Islamic religious education.
However, if PAI teachers do not conduct mentoring and monitoring, it is
feared that there will be a deflection of mentoring and other Spiritual
activities. For the management of Rohis, they should always consult

17
Abdul Munip, Menangkal Radikalisme Agama di Sekolah, Jurnal Pendidikan Islam :: Volume I, Nomor 2,
Desember 2012/1434, hlm. 174-179.
 with the teacher of Religion or other parties who are seen as having
moderate Islamic insights so as not to be carried away on the
understanding of Islam which is full of radicalism
6. Introduction and application of multicultural education. Multicultural
education is basically a concept and practice of education that puts
forward the values of equality without seeing differences in cultural,
socio-economic, ethnic, religious, gender, and other backgrounds.
Everyone has the same opportunity to obtain educational rights. With the
application of multicultural education, it is hoped that the spirit of
exclusive and true self as the cause of conflict with Liyan or others can
be avoided. A true multiculturalist is a person who is always tolerant,
appreciates the existence of others without losing his identity. If the
ultimate goal of education is a change in behavior and attitudes and
qualities of a person, then teaching must take place in such a way that it
does not merely provide information or knowledge but must touch the
heart, so that it will encourage them to make decisions to change.
Islamic education, thus, in addition to aiming to strengthen faith in
religion, it must also be oriented to instill empathy, sympathy and
solidarity with others. Thus, in this case, all the material of the books he
taught must certainly touch on the issue of plurality. From here, we will
understand the urgency to form a form of religious pluralism-based
religious education curriculum.
7. The next step that can be done to eliminate or stem the radicalism
movement in education is by strengthening the pattern of internal school
collaboration networks and external networks between the school and
the community and parents of students. Internal cooperation is a neat
and compact collaboration between leaders to teachers, among fellow
teachers in dealing with, understanding and resolving students'
problems. The steps taken between the teacher with each other, between
the leadership of one another must be synchronized so that the
impression does not appear different in looking at student problems.
Collaboration between schools and communities and parents is a routine
 and systematic pattern of coordination if there are problems that arise.
Cooperation is carried out in accordance with the types of problems and
interests that exist, and cooperation is not only carried out in the context
of providing solutions to problems that arise but must also be carried out
with the aim of anticipating or preventing the occurrence of problems in
education.

In my opinion as a candidate for PAI teachers on how to overcome the

notion of radicalism in religious subjects, namely by cultivating a sense of
nationalism to every student and to the school environment, including the
teachers therein are not free in controlling and filtering out ideas related to
radicalism, especially in in religious subjects.

Islam teaches peace, tolerance and away from radical behavior that
harms oneself and others. The teachings of safe, comfortable and peaceful in
Islam are as stated by the Messenger of Allah, that "al-Muslimu man salima
alMuslimuna min yadihi wa lisanihi". True Muslims are those who make
Muslims feel comfortable from their hand and oral wisdom. True Muslims
are Muslims who can act as problem solvers rather than being problem
makers for other Muslims. "Khairu an-nas anfa’uhum li an-nas".
 BIBLIOGRAPHY

Pusat Bahasa Depdiknas RI, Kamus Bahasa Indonesia Jakarta: Pusat Bahasa
Depdiknas, 2008.

Pius A. Partanto dan M. Dahlan al-Barry, Kamus Ilmiah Populer Surabaya: Penerbit
Arkola, 1994.

Simon Tormey, International Enyclopedia of Social Sciences, Vol.7

Agus Maftuh Abegebriel, A. Yani Abeveiro, & SR-Ins Team, Negara Tuhan; : The
Thematic Encyclopedia Yogyakarta: SR-Ins Publishing, 2004.

Azyumardi Azra, Islam Reformis; Dinamika Intelektual dan Gerakan, Jakarta:

Rajagrafindo Persada, 1999.

Yusuf al-Qardhawi, al-Sahwah al-Islamiyyah: Baina al-Juhad wa al-Tatarruf Kairo:

Bank at-Taqwa, 2000.

Ahmed, Akbar S. (1993). Posmodernisme, Bahaya dan Harapan bagi Islam. Terjemah
M. Sirozi. Mizan: Bandung

A Rubaidi, Radikalisme Islam, Nahdlatul Ulama; Masa Depan Moderatisme Islam di

Indonesia, Yogykarta: Logung Pustaka, 2010.

Azra, Azyumardi, “Akar radikalisme keagamaan peran aparat negara, pemimpin

agama dan guru untuk kerukunan umat beragama”, makalah dalam workshop
“Memperkuat Toleransi Melalui Institusi Sekolah”, yang diselenggarakan oleh The
Habibie Center, tanggal 14 Mei 2011, di Hotel Aston Bogor.

M. Saekan Muchith, RADIKALISME DALAM DUNIA PENDIDIKAN, ADDIN , Vol.

10, No. 1, Februari

Abdul Munip, Menangkal Radikalisme Agama di Sekolah, Jurnal Pendidikan Islam ::

Volume I, Nomor 2, Desember 2012/1434