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Critical Reflection on Islamic Thought About the Radical Islamic Movement in Indonesia

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Critical Reflection on Islamic Thought About the Radical Islamic Movement in Indonesia Prosiding 73 CRITICAL REFLECTION ON ISLAMIC THOUGHT ABOUT THE RADICAL ISLAMIC MOVEMENT IN INDONESIA HepiRis Zen Universitas Islam NegeriRadenIntan (UIN) Lampung email: [email protected] Abstract: In 1901 the people of Java immigrated to Lampung to work on Plantations. Furthermore, the government of the Republic of Indonesia also brought the Javanese, Sundanese and Balinese through the transmigration program by bringing their regions name, language and their customs. There are also people from other ethnic groups who moved to Lampung by them self. So that the ethnic Lampung become a minority. The descendants of Transmigrants have now been successful in economies and many job in governments. But the success of Lampung as a province is often interspersed by some horizontal conflicts between citizens and vertical conflict between citizen and government, that causes many deaths and causing huge material losses, what are the conditions that the background of disputes in Lampung and how is social relations in general in relation to social prejudice. Abstrak: Pada tahun 1901 orang Jawa berimigrasi ke Lampung untuk bekerja di Perkebunan. Selanjutnya, pemerintah Republik Indonesia juga membawa orang Jawa, Sunda dan Bali melalui program transmigrasi dengan membawa nama daerah, bahasa dan adat istiadat mereka. Ada juga orang-orang dari kelompok etnis lain yang pindah ke Lampung sendiri. Sehingga etnis Lampung menjadi minoritas. Keturunan Transmigran kini telah berhasil di bidang ekonomi dan banyak pekerjaan di pemerintahan. Namun keberhasilan Lampung sebagai provinsi sering diselingi oleh beberapa konflik horizontal antara warga dan konflik vertical antara warga dan pemerintah, yang menyebabkan banyak kematian dan menyebabkan kerugian materi yang besar, apa saja kondisi yang melatarbelakangi perselisihan di Lampung dan bagaimana sosialnya hubungan secara umum dalam kaitannya dengan prasangka sosial. Keywords: Lampung;social relations;social prejudice. 74 Critical Reflection on Islamic Thought..., HepiRis Zen, 73-88 INTRODUCTION Disputes are social processes that occur when individuals or groups try to meet their needs or goals by opposing others by means of threats or violence. Disputes lead to threats, hatred that encourages actions to injure, destroy, or attack others.1 In this case, disputes can be equated with conflicts, but in a narrower sense, because the disputes here are more real and face each other, the parties face each other. In areas inhabited by tribes of diverse problems that led to inter-tribal disputes is often triggered. Disputes oftenappears with symbols of ethnic, religious and racial arising from inconsistent understanding between parties. Moreover, it can also arise as a conflict of interests and objectives between individuals or groups resulting from the occurrence of social inequality, less inequality in wealth disproportionate power, interests and desires that are no longer in harmony between individuals or groups with one another. All of it was crystallized in the form of social prejudice, namely, a negative attitude shown by individuals or groups against other individuals or groups.2 The emergence of prejudice can be a forerunner to the emergence of violence. the Qur’an states that prejudice is closely related to the behavior of finding fault with others and gossiping about those who are prejudiced. This is as contained in al-Qur’an Surat Al-Hujurat (49) verse 12: يا أيها الذين آمنوا اجتنبوا كثيا من الظن إن بعض الظن إثم وﻻ جتسسوا وﻻ يغتب بعضكم بعضا أحيب أحدكم أن يأكل حلم أخيه ميتا فكرهتموه واتقوا الل إن الل تواب رحيم “O ye who believe, avoid most ancient-thought (suspicions), because most of the early-thought it was a sin. And do not seek out the ugliness of people and do not gossip about each other. Is there one among you who like to eat the flesh of his brother dead? Then you feel disgusted him. And fear Allah. For Allah is Oft Repentance, the Merciful “. This paper attempts to discuss the series of conflicts that often occur in Lampung with various forms and intensity, giving rise to a result that is very harmful both for the loss of life, disability agencies or loss of property and loss of feeling safe and comfortable in the lives of the people that need to be taken steps in anticipation by addressing the root causes. Based on the description above, the problem in this paper is, what are the conditions that the background of disputes in Lampung and how is social relations in general in relation to social prejudice.The study entitled Analysis of Horizontal and Vertical Disputes in Lampung Throughout History is a 1 Eko Sujatmiko, Kamus IPS (Surakarta: Aksara Sinergi Media, 2014), 271. 2 Abu Ahmadi, Social Psychology (Jakarta: Rineka Copyright, 2009),194. Prosiding 75 descriptive study using library data and some field data and interview results as support. OVERVIEW OF LAMPUNG Lampung is a province located on the tip of Sumatra island and known by the slogan “The Earth Ruwa Jurai”. As for the meaning of sang bumi ruwa jurai is that the Lampung region is an area inhabited by two lineages, namely the Pepadun civilized community and the Saibatin civilized community. The province is inhabited by 7,608,405 people (2010 census), which consists of 70 percent of Javanese ethnicity or their offspring Lampung natives 20 percent, and 10 percent mixture of various tribes such as Semendo, Bali, Lombok, Minang, Batak, Sundanese, Madurese, Bugis, Banten, Aceh , Makassar, Chinese and Arabic.When viewed from the percentage of population in Lampung province, the Lampung tribe is a minority in the country, while the majority population is Javanese. Lampung indigenous peoples either habitual or Saibatin Pepadun generally have a philosophy of life called “Piil Pasanggiri (Principle of honor)” that guide all members of society in attitude and behavior. Piil Pasanggiri contains the values ​​of the code of conduct upheld and maintained. The elements of the value terlkandung in Piil Pasanggiri include: named Adek (that one was treated and kept his honor according to their position in the family and position in society; Nemui Nyimah (openness and respect for guests); Nengah Nyapur (unders t and etiquette); Sakai Sambayan (the principle of mutual cooperation). This principle teaches Lampung people to open to entrants so that Lampung be the first colonization areas in Indonesia. Since 1901 the Dutch government to move 155 families from the village head Bagelen to the area now known as the Village District of Gedong Tataan Bagelen labor Pesawaran District (koeli) on Dutch plantations. Furthermore, the population transfer activity continued by the government of the Republic of Indonesia to another region in the province of Lampung through transmigration program, but at this time the population was brought to Lampung not only of ethnic Javanese, but also from ethnic Sundanese and Balinese. Province of Lampung is voiced as a land of hope, so many people from other areas who moved to Lampung with self-help, such as ethnic Minang, Batak, Sundanese, Madurese, Bugis, Banten, Palembang, Aceh, Makassar, diaspora, and foreign citizens (China, Arab). Along with that, the notion of Lampung as Sang Bumi Khuwa Jurai also experienced a shift that had been meaningful as the area inhabited by two lineages, namely the Pepadun-civilized community and the Sebatin civilized society expanded into the original Lampung community (Lampung 76 Critical Reflection on Islamic Thought..., HepiRis Zen, 73-88 indigenous) and the immigrant Lampung community (other tribes living in Lampung). This shows that Lampung people as indigenous people are able to tolerate other tribes in accordance with Piil Pasanggiri and the spirit of the third principle of Pancasila namely Indonesian unity. Thus, the people of Lampung become a multicultural society. According to experts, dnature of social relations different communities different cultural backgrounds, will most likely result that is positive when meeting various ethnic groups in a pluralistic society is able to create an atmosphere of harmonious social relations, as well as the negative possibilities that arise when, in social relationships are not harmonious because of the different attitudes in a common life.3 The language used between people in daily life in Lampung is Indonesian. Local languages ​​used as lingua franca only among fellow ethnic Lampung alone. Only a handful of Javanese or Sundanese tribes can speak Lampung. In contrast to immigrants, Lampung tribe even trilingual namely Lampung language (as thei r native language), the Java language to be used when faced with the Javanese and Sundanese, which would be used when facing the Sundanese.4 Even in some areas in Lampung there are many villages whose entire population contains Javanese or Balinese so that the language of association is Javanese or Balinese. The inability of the migrant community to merge using the local language in their place of residence so that it is appropriate to use the language from their place of origin can lead to social prejudice5 from the Lampung tribe to immigrants that immigrants do not want to merge. Or it could be that the unwillingness of the immigrant tribe is not due to social prejudice caused by certain factors that cause it to be prejudiced. Social prejudice or dislike the group against another group could be passed down from one generation to the next and can cause major problems if allowed to drag on. According to Abu A hmadi there are several factors that causes prejudice6namely: 1) People are prejudiced in order to find scapegoats for failures or weaknesses; 2) because indeed he has been prepared in his environment or gr o up to prejudice; 3) Because of the physical / biological values, race, env i ronment, wealth, social status, religion and differences in social norms that give rise to superior feelings; prejudice arises because 3 Arkanudin,”Social Relations In a Pluralistic Society” (Papers), Masters Program in Social Sciences University of Tanjongpura Pontianak). 4 Observations at coastal communities in the Pesawaran and Tanggamus.
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