From the events of 9/11 until today, the term fundamentalism has been widely used in the media, not only at the national level, but also at the international level. Also the term fundamentalism, which first appeared in the Western world with the American Protestant movement. Meanwhile, we don't know the Arabic term fundamentalism, but Southwest researchers mention the term ushuliyah, which has the same meaning as fundamentalism.
The term fundamentalism as perceived by the world community today is actually a meaning created by Western countries. However, the bias of religious fundamentalists in the corridors of religious rules has led to the development of the understanding of a new narrow-minded fundamentalism. One of the most important features or features of Islamic fundamentalism is a literal approach to the sources of Islam (al-Quran and al-Sunnah).
While modern fundamentalism or neo-fundamentalism is characterized by a strong orientation towards political Islam as an ideology. Modern Islamic fundamentalism is not led by the ulama (except Iran) but by "secular intellectuals" who openly claim to be religious thinkers. Islamic fundamentalism is a response to the challenges and consequences brought about by modernization and aims to offer the secular-modern world the Islamic ideology.
Despite being a minority in the Islamic world, modern Islamic fundamentalism enjoys and plays a significant political role in many Muslim countries.
Political-Fundamentalism
The political nature of Islamic fundamentalism is manifested in the religious symbols they use in the context of political or power struggles, such as the Islamic state, Islamic government, and the formalization of Sharia within the state. Both define Islam as a political system or ideology in comparison to the great ideologies of the 20th century. This movement is very unique because it openly declares itself as a political party that makes Islam an ideology and operates in the field of politics.
According to this movement, all the countries of the world today do not follow Islam (Sharia), because it is dar al-kufr, even though the majority of the population is Muslim. He stressed that the restoration of the caliphate is the duty of all Muslims in the world through political agitation and the revolution of the caliphate. 18. However, the ideals of various groups of political Islam have failed to change the political landscape of the Middle East and some other regions.
The power of the West and America has increasingly stopped the hegemony (political, economic, cultural) in the region. Political Islam also does not always succeed in presenting the values inherent in the ideals of fundamentalism in the application of religious laws (Sharia) in politics. In this case, fundamentalism emphasizes the total application of Sharia, but is often indifferent to the nature of the political system.
However, when they experience political failure, the goal of fundamentalist struggle is no longer at the state level, but shifts to individuals and society. Therefore, the state discourse is replaced by the community discourse and the chosen strategy includes one of these: infiltration into the official political life, reinvestment in the social and moral field, or. The orientation and strategy of the neo-fundamentalist group is to control society through social action.
Although the character of the revolution is lost, the symbols of Islam permeate society and Islamic political discourse. However, this shift is seen as a symbol of the failure of Islamic fundamentalism in politics, resulting in a significant change in the emphasis of thought and movement. In Indonesia, this new fundamentalism phenomenon appears in the Islamic Defenders Front (FPI) or Laskar Jihad and similar movements.
Indonesian Fundamentalism
The study tends to focus on the roots of the fundamentalist movement network that is in the name of Muslims on the part of the teaching of the teachings of which schools allegedly contribute to the birth of the national terrorist movement. The third school in the study of social movements was inspired by the thought of the French sociologist Emile Durkheim. 269 identity.24 From the perspective of knowledge formation (Muslim salafi), there are three issues that are central to this research.
In the philosophical context, it combines with structuralism in the framework of creating methods of interpreting texts that place philosophy in the middle of culture. 29 The ontological aspect of the notion of local interpretation relies on the hermeneutic theorist Hans Georg Gadamer. The ideas expressed in written texts are no longer tightly bound to the context of their authors, since the meaning that the reader or interpreter finds in the text is essentially the product or interpretation of the textual interpreter himself.
The important role of the horizon (tradition, bias and historical conditioning) of interpreters in any interpretive process enables the notion of local interpretation to be ontologically valid. The aim is to interpret the teaching texts in the most comprehensible ways, in order to produce the interpretive products most adaptable to the culture of the recipient. Based on the ontological status, the orientation model and the contextualization that ethnohermeneutics offered as the basis of this initial idea of the local interpretation of the epistemological framework.
Zayd stated that contemporary philosophical hermeneutics overemphasizes the interpreter's role in understanding, determining the meaning and meaning of the text until often the existence of texts is sacrificed for the sake of the effectiveness of interpretation. How the outcome of the formulation of reality will depend on whether or not you experience rich depth. This circular movement at least confirms the interpreter's involvement or connection with the context of reality as a necessary condition.
Moreover, the formulation of the formula is compared or discussed with the sacred texts (Qur'an, hadith) which are placed as a superstructure. 275 applies the process of categorical mapping of the text in relation to the facts that have been formulated. From here the circular hermeneutic movement passes to the continuation of the interpretation (tafsir, ta'wîl) on the texts drafted in accordance with the contemporary context of the formulated reality.
In this case, the process of textual appearance (revelation of the Qur'an) is studied in the context of society and its meaning in the context of the past is typically understood. The progressive regression of the text and its socio-historical context and the context of Muslims to the contexts of current reality is seen as the need to acquire meaning and meaning appropriate to contemporary demands. The application of this analysis model is a concrete form of progressive working method and is therefore an integral part of the hermeneutical circular process.
It is not only related to the discussion of the "West of the Qur'an with seven letters", but also the way the shahîh recites the Qur'an, which refers to qirâ'ât al-sab'ah.
