Fundamentalism (in English Languages)

CHAPTER I

INTRODUCTION

An age of religious revival is surprising to many observers. In the mid-20th century, is a general perception that secularism is a necessity and that the religion factor no longer plays an important role in the events of the world. His axiom is that if humans are more rational, then they do not need more religion, or else they would insert religion into something personal, an area of ​​private life. But in the late 1970s fundamentalists began to counter the hegemony of secularism. The Fundamentalist started trying return religion from a marginal position to the original central position. The Iranian revolution is one example of the contemporary discourse of Fundamentalism in the Islamic world. Ayatoelah Khoemaeni to playing its role as an activator of the Revolution abroad to burst the Iranian revolution which became a trend in the Arab world in the idea of ​​Islamic revolution.

Still inherent in our memory when the twin towers in the United States which is a symbol of civilization and the American establishment, collapsed by the planes into skyscrapers in collision so to pieces. Not long from the president of the American scene give dam angry comments that are phenomenal ie "This Crusader", without making calculations and profound research. Bush Junior is to judge culprit was Al-Qaeda led by Osama bin Laden. Bush's crusade with statement indicating the role and policy of America is very fundamentalist, meaning that the policy is at least inspired by the religious spirit. Bush Junior split the world into two which admittedly is pro-terrorist or side with the Americans without a member a third option. Iraq that has been first in the invasion on the basis of democracy, Afghanistan is now scheduled to be used as a prototype of the Islamic Caliphate shattered by the fighting before it develops super power countries that impose democracy by violating the principles of democracy by sending tons of bombs and millions bullet to state the poor of Afghanistan.

According to Armstrong (2001), Fundalism is now an important part of the modern world stage and he will play an important role in domestic matters and foreign issues at times to be dating. Therefore very important for us to understand what the meaning of such a kind Religious, how and why it grows, what to do with our culture and how best to deal with it.

CHAPTER II

DEFINITIONS FUNDALISME

American Protestants are the people who first used the term Fundamentalim. At the beginning of the 20th century, most of them refer to themselves as "Fundamentalist". This is done to distinguish them from those Protestants who are more "liberal" who think they have damaged the Christian faith. The Fundamentalist want to go back to basics and re-emphasize aspects of the "fundamentals" of Christian tradition, a tradition which they define as the application of interpretation of the meaning of scripture and the acceptance of certain core doctrines. Since then "Fundamentalism" is used to refer to in haphazard reform movements that occurred in various world religions. This leads to the impression that the Fundamentalist basically conservative and always close to the past, although their ideas are actually very modern and Find innovative.


Jamess Barr who is main reference in the field of Fundamentalist say that this word originated from the title essay, entitled "Fundamental" which appeared in America around the year 1910-1915. This term is used to categorize Theology Exclusive, namely the absolute confidence of the revelation of the deity of Christ, miracles of Mary who gave birth while still a virgin, as well as other beliefs that are still believed by Christian Fundamentalist groups until now.

In Arabic the term, fundamentalism is usually known as Al-Ushuliyyah, the plural of the word Al-ashl, which means that the basic policy of something. This word (Al-Ushuliyyah) s actually already known in Arab history before Islam itself Fundamentalism word appears. Such words Usul al-Fiqh and Usul Ad-deen. In fact, according to Muhammad 'Imrah, the term used in Islamic history Ushuliyyun specifically to expert Mujtahid and the reformers.

Perhaps, understanding what makes this Imrah reasons as Islamic thought to accept the term "Fundamentalist" in the dictionary project their Islamic resurgence (Ash-Shahwah Al-Islamiyah), with notes, this term is understood as the Western understanding during this time.

Meanwhile, according to Islam itself, we do not get in Mu'jam a long time, both the etymology and terminology. Meaning of Fundamentalit, we only get to the root word "Ash-Sholu" which means something that most low and said plurality is al-Usul.

In the Al-Quran Al-Hashr paragraph 5, reads: "color qata'tum milinatin taroktumuha qo'imah wa ala ushuliha fabiizni liyuhziya Allah wa al fasikiin". Al-ashlu said there is a firm or a firm stance on its foundation.

Another verse that have the word Al-Ashlu, "natural tara dhoroba Kaifa Alloohu matsalan kalmatan thoyyibatan kasyajarotin thoyyibatin ashluha far'uha wa fi assama". Al-Ashli ​​there which means "root".

With this we can conclude that the understanding of Islam is different from what is understood in the West, although this term there are similarities. In the West, this term appears due to disapproval stu groups who have an open attitude towards the changing times against other groups who cling, subject to a literal interpretation of religious texts. While Fundamentalim in the view of Islam is an interpretation of sura Al-Hashr verse 5.

There is an opinion stating that the term Christian can not be used properly to refer to the actual movements have different priorities. Fundamentalist Judaism and Islam as examples may not pay much attention to the doctrine even though it is an important issue in Christianity. Most Muslim activist who was nicknamed "The Fundamentalist", In the West are not the ones who struggle in the fields of Islamic sciences. The concentration of attention they are different, therefore the term "Fundamentalist" clearly misleading.

CHAPTER III

FUNDAMENTALIME IN ISLAM

Liberal democratic system that is considered the doctrine of effectual for the West, was never applied consistently for the originators themselves. Many Western political interests are ambitious and think always right puncture countries to the former Ottoman- Caliphate are growing reasons to save democracy by Western political interest which feared a political Islam. With Fundamentalist expansion of Western ways this is the actual movements that gave birth to Revivalism in of Islam.

Colonialism history,-Imprialism which began in the 16th century until the mid-20th century map that is what has changed drastically Muslims. Colonialism with all the resulting implications of Militarism -Missionarist directly or indirectly responded differently by each State colony.

For occupiers Kolonialism activities they were coupled with intensive study in their major scenario embodied in the designation "Arientalism". Western investigation of social and cultural life of its colonies (the east) on the pretext of "Mission civilisatrice" that in turn raises the reactionary attitude of the local community. The emergence of contemporary schools of thought such as Fundamentalism, Modernism, Messianism and Tradisionalism was believed to be another form of social and cultural struggles of the confrontation with the West imprialisme currents (SH Nasr, 1988 in Amin Abdullah, 1999). Because according to Edward W. Said activity is Orientalist bias in view of the West against the East (Islam) which by Karl Steenbrink in detail in three ways: Christian Prejudice, Historism, and Racial superiority, so that the orientalist tends to anomaly-an anomaly in their investigation of the phenomena that occur in Muslim community (Amin Abdullah, 1999; 213). Post-Modernism movement of thought Islam in Geller ernest view embodied in the three major groups namely: Fundamentalism, Relativism and Deconstructionism (Amin; 23)

On the other hand Islamic modernism movement was initiated by M. Abduh also influential for the emergence of Fundamentalism. They rejected a priori ideas of the M. Abduh (Gibb, 1988; 52) Gibb said that of the many streams that appear both in the reform movement Modernism, and the movement Conservativism Thoriqoh Shufiyah that even if they are ideological opposite but they are united stance in face the Christianization of Asia and in East and want to escape from the grip of Western Colonialism.

In a study of the Islamization of the first uses the term to name a number of Fundamentalim religious movement of the Muslims in the Middle East is Leonard Binder in his book "The Idiological Revolution In The Middle East" which is generally embedded in the Muslim world that aims to build Islamic political order in which the shari'ah 'ah generally recognized and executed Based on the Islamic law. A brand that according to Ismail Raji Faruqi is an action that is wrong, because the correct term to describe the movement of revival of the Muslims is the Islamic Revavilism.

There are four ideas that are often equated as the founder of the Islamic Fundamentalist movement kontemporeryaitu are: Abul A'la Al-Mawdudi, Sayyid Qutb, Ayatollah Ali Khumeini and Abul A'la Al-Mawdudi, besides known as the founder of Jemaah Islami Pakistan, the author of Al-Islamiyah Hukumah is also often cited as pioneers of Contemporary Fundamentalist Islamic movement. In his book, he explains about how to implement an Islamic system of government. According to him, God is the sole owner of the authority (judge) which determines the constitution, the laws of man. While humans are limited, as the executor. And do not have any authority to change the "constitution," is. Therefore, in view of the Muslims have set up an institution which is based on the Religious State statute (law) which revealed God.

Thus the type of "State Religion" offered Maududi is basically a democrat in the sense of state Theocracy , State based on democracy related to the authority of God and man is only given the right to do so as a representative (theocrat).

Understanding " state Theocracy " Maududi version is different to what the West understood this. In Western eyes, state Theocracy is a government authority designated in the full one cleric (priest). And laws that theocrats are arranged in the government is determined by the minister in accordance with the will of his personality.

This next version of Mawdudi's thinking developed by Sayyid Qutb, a leading thinker otherwise known as the "Muslim Brotherhood" after Hassan al-Banna. He added that there are two characters in the view of Islamic society. The first is Ignorance society while the latter is known as community Islamiyah.

Ignorance society is a society that to idle of human with cirri using a legal or man-made laws. While society is a society that states Islamiyah belief in God is everything, through the implementation of a movement or action is called Jihad.

After Sayyid Qutb then hadirlah Khumaeni ayatollahs, an Iranian mullah who succeeded brilliantly establishing the Islamic State of Iran through a bloody revolution in 1979.

The most phenomenal speech he made in a book entitled "Al-Hukumah al_Islamiyah". In it contains the three main subjects: the existence of a genuine relationship of politics and religion, the scholars of Fiqh necessity to establish a state religion (Velayat al-Faqih) and the main agenda of the establishment of such States.

Khumeini thinking this, then developed by an Iranian philosopher, namely Ali, in his "Sociology of Islam", he explains that the conflict between good and evil in human life history of human is a classic phenomenon since the man himself created. The story of the feud between Cain and Abel is the beginning of a global conflict the two parties. And such a phenomenon would not be dashed forever ni. So is the case with Islam, a religion that claimed oneness of God, an attempt Jihad against those who ascribe partners to God. So in his view that ethnicity Jihad as a war to eradicate evil.

With the general thus as described above, the Islamic Fundamentalist movement cirri usually always dwell on the three main Things are as follows: The relation of religious states, Jihad and the application of Islamic Shari'a.

This movement is usually developed through political channels as an important point to realize the ideals and dreams. Their ideal is to create the famous "Dar Al-Islam and Dar al Harb"
in their religious life.

Other motives that move the schools of Fundamentalism is the emergence of a reformer group started by Abdul Wahab (1703-1787) Muhammad Ali Pasha (1765-1848) Rifa'ah Tahthawi Al-Badawi Rafi (1801-1873) Jamaludin Al-Afgani (1839-1897) Muhammad Abduh (1849-1905) Rashid Rida (1865-1935) and others are criticizing the overall reformer kondsi Muslim civilization in their diagnosis of the Muslims are being attacked by the disease tuberculosis (Harun Nasution, 1985: 95-100).

Muhammad Abduh and other modernists tried to re-interpret the normative texts by adjusting the developmental and social changes, especially with the use of rational basis (aqal) in order to obtain the teachings that are flexible and adaptive to the changing times and civilizations. Movement of this modernism groups that eventually form a group of Muslims to respond with another force such as Conservatism, Traditionalism which later was dubbed the movement Radicalism of Fundamentalism.

Taxonomy of the Islamic Movement Orientation

The growing variety of variants or Islamic religious manifestations, particularly movement and Islamic thoughts, prompting some scholars make a typology, classification, or taxonomy (taxonomy). In Political Islam: Religion and Politics in the Arab World, Nazih Ayubi create a taxonomy of the orientation of the Islamic movement: reformism or Islamic modernism, salafism, fundamentalism, neo-fundamentalism, Islamism, and Islamic politics (political Islam). [1]

According to Ayubi, Islamic reformism or Islamic modernism (represented by al-Afghani and 'Abduh) view that Islam is a belief system is perfect but flexible enough to accommodate modern development (modernity). Meanwhile, salafism stressed to the authentic sources of Islam (al-Qur'an, the Sunnah of the Prophet and early Muslim tradition pasa generation, Salaf).

Salafism tend scripturalist and traditionalists, as represented by Wahhabiyah, Sanusiyyah, Mahdiyyah, and teachings are derived from figures of Rashid Rida and al-Ikhwan al-Muslimun early, such as Hasan al-Banna. The salafi inclined to doctrinal dogmatism, although sometimes politically flexible. While fundamentalism, similar to salafism, emphasizing the original sources of Islam (al-Qur'an and al-Sunna), but less sympathetic to fiqh. Fundamentalism is holding a holistic and comprehensive view on Islam (intégrisme-France). Islam, according to fundamentalism, is a religion, world and state (din, dunya, dawla). This holistic perspective implies the necessity of collective action to realize the totality of Islam into a reality. [2]

Meanwhile, neo-fundamentalism is a breakaway from the ideology of Islamic fundamentalism. Usually the orientation of neo-fundamentalism has a more radical and militant. In general, neo-fundamentalist movements tend to engage in direct action as a reaction to a particular case. Examples of this model is the movement Takfir wa al-Hijra in Egypt and al-Jihad in Egypt and some Arab countries. Ayubi said that the orientation of neo-fundamentalism is more patterned politics. Its membership is primarily composed of undergraduate students or new, from new urban areas of big cities or small towns with rural origins (rural). In Egypt, neo-fundamentalists mastered student organizations, and have relationships with professionals, engineers, and government officials. [3] Saad Eddin Ibrahim called this movement as a form of Islamic militancy (Islamic militancy), which he defined as "actual violent group behavior Collectively committed against the state or other actors in the name of Islam, "[4] as shown in the Jama'at al-al-'Askariyyah Fanniyyah (Technical Military Academy) and al-Takfir wa al-Hijra. About Islamism, Ayubi said that the term is usually used to refer to three categories of Islamic movements: salafi, fundamentalist and neo-fundamentalists. Islamism is not merely emphasize identity as a Muslim, but rather the conscious choice of Islam as a doctrine and ideology. [5] Islamic politics (political Islam) is often used to refer to the category of fundamentalist and neo-fundamentalists who tend to emphasize the political nature of Islam and are involved in anti-state activities directly.

Islamic Fundamentalism

The term fundamentalism emerged from outside the tradition of Islamic history, and was originally a religious movement that arose among the Protestants in the United States in the 1920s. Tracing the origins of this, we can say that in fact very typical Christian fundamentalism. [6] However, despite his Protestant background, the term fundamentalism is often used to refer to religious phenomena that have similarities with the basic character of Protestant fundamentalism. Therefore, we can find the phenomenon of thought, movement and fundamentalist groups in all religions, such as Islamic fundamentalism, Jewish, Hindu, and Buddhism. [7] In this case, other than fundamentalism is not confined to any particular religion, in fact he did not just appear among the poor and uneducated. Fundamentalism in any form can appear anywhere when people see the need to fight the culture of secular (Godless), even when they have to deviate from the orthodoxy of their tradition to fight it.
Based on his observations of religious fundamentalism, especially Christian in America, Peter Huff reported that there were six important characteristics of fundamentalism. Sociologically, fundamentalism is often associated with the values ​​that have been outdated or no longer relevant with the changes and development of the times; the cultural, fundamentalism showed a tendency to something vulgar and un-interested in things intellectual; psychologically, fundamentalism marked by authoritarianism, arrogance, and more inclined to conspiracy theories. Intellectually, fundamentalism is characterized by a lack of historical consciousness and an inability to engage in critical thinking, and theologically, fundamentalism identified with literalism, primitivism, legalism and tribalism, while in politics, fundamentalism is associated with reactionary populism. [8]

In the case of Islam, fundamentalism has emerged as a reaction to the consequences brought about by modernism and secularism in the political and religious life. Modern civilization-secular Islamic fundamentalism became the target of criticism, and Fundamentalism has a function of criticism. As by Fazlur Rahman, Islamic fundamentalism (or Islamic revivalism) is a reaction to the failure of Islamic modernism (classic), because the latter was not able to bring the community and the Islamic world to a better life, in accordance with Islamic teachings. In return, Islamic fundamentalism to bid a solution by turning to sources of pure and authentic Islam, and reject everything that comes from the legacy of Western modernism. [9]

One of the most important characteristics or traits of Islamic fundamentalism is the literal approach to the sources of Islam (al-Qur'an and al-Sunnah). Literalism of fundamentalists look at their unwillingness to do the rational and intellectual interpretation, because they are-that-was-actually makes the interpretation of the interpreters of the narrow and highly ideological. This coincides with the spirit of literalism skripturalism, although Leonard Binder makes the category of non-scriptural fundamentalism for fundamentalist thinkers like Sayyid Qutb. [10]

Olivier Roy distinguishes between traditional and modern Islamic fundamentalism. Traditional fundamentalism ('ulama) is characterized by the strong role of the clergy or clerical oligarchy (clerical oligarchy) in making the interpretation of Islam, especially Shi'ism. Shi'ite Islam gives great authority to the 'ulama to interpret religious doctrine. Tafsir they were absolutes. As a result, the intellectual freedom to interpret religious texts to be very narrow and limited. [11] It can be stated that one of the factors that support the development of fundamentalism (traditional) is a strong authority 'ulama, including in matters relating to social and political life . In this case, it appears the resemblance between fundamentalism on the one hand, and traditionalism on the other.

Fundamentalism considers traditional 'ulama and political rulers are two separate entities; the issue of religion was in the hands of the clerical, while the country was in the hands of secular figures-presidents, kings. Therefore, there is no theocracy in Islam, except in the case of Velayat al-Faqih in Iran.
While modern fundamentalism or neo-fundamentalism is characterized by a strong orientation to political Islam as an ideology. Islam is not understood as a religion that contains doctrines about the ritual, but is interpreted as an ideology is confronted with modern ideologies such as capitalism, liberalism or socialism. Roy identify Islamism as a more sophisticated form of neo-fundamentalism. Modern Islamic fundamentalism is not led by the ulama (except in Iran), but by the "secular intellectuals" who openly claims to be a religious thinker. They argue that since all knowledge is divine and religious; the chemist, engineering, engineers, economic, legal experts are scholars. [12] Thus, there is some sort of anti-clericalism among modern Islamic fundamentalism, although fundamentalism in his other characterized by the presence of clerical oligraki as mentioned earlier.

Islamic fundamentalism is a response to the challenges and consequences posed by modernization, and aims to offer the Islamic ideology of secular-modern world. Islam made ​​as as an alternative to modern ideologies such as liberalism, Marxism and nationalism. Because fundamentalism is not a religious movement per se, but more than that is a political movement fighting for a state system based on Islamic (sharia), it is understandable why most fundamentalist leaders were intellectuals without systematic education in Islamic studies. Put differently, they are not theologians, but social thinkers and political activists. [13] This is shown particularly in the tradition of Sunni fundamentalism.
Despite the fact that modern Islamic fundamentalism is a minority in the Islamic world, they enjoy and play a significant political role in many Muslim countries. However, their activities are not organized from a center, so it is not uncommon programs, strategies and tactics they differ from one country to another. In this sense, fundamentalism is characterized by the proliferation of leadership and polycentrisme. However, this diversity does not eliminate the existence of some agenda, themes and common policies that are supported by modern Islamic fundamentalists. For modern Islamic fundamentalists, the Islamic state is an ideological state its domain covers the whole of human life. Islamic state control of social relations, political, economic and cultural, and countries should be based on Islamic law or sharia (Islamic ideology).

Although the fundamentalists believe their religious nature, fundamentalism is not exactly a choice to be religious, but as patterns of thought that deviates from the mainstream (mainstream), anti-modernism, anti-rationalism, anti-intellectualism and other characters that have a negative connotation . In politics, fundamentalism is seen as a threat to democracy, liberalism and pluralism.

Fundamentalism and revivalism

A somewhat problematic in this context is the correlation between fundamentalism and revivalism. Authors such as Youssef Chouieri, R. Hrair Dekmejian and John Obert Voll have diverse perspectives in looking at the phenomenon of fundamentalism and revivalism. Chouieri stated that the rise of Islamic revivalism motivated by moral decadence, social and political Islam. According to him, Islamic revivalism Islamic decline to answer with a return to pure Islamic teachings. Examples of Islamic revivalist movement is Wahhabiyyah who drew inspiration from Muhammad ibn 'Abd al-Wahhab (1703-1792) in Arabia, Shah Wali Allah (1703-1762) in India, Uthman Dan Fodio (1754-1817) in Nigeria, the Movement Padri (1803-1837) in Sumatra, and in Libya Sanusiyyah attributed to Muhammad 'Ali al-Sanusi (1787-1859). Chouieri see any resemblance agenda that were characteristic of Islamic revivalist movements, namely: (a) return to the original Islam, purify Islam from local traditions and foreign cultural influences, (b) encourage independent reasoning, ijtihad, and reject taqlid; ( c) the need to migrate from a region dominated by unbelievers (dar al-kufr), (d) belief in the existence of a fair leader and a reformer. [14]
Meanwhile, Dekmejian stated that the rise of Islamic revivalist ideology pelbagi orientation is influenced by the differences arising from different interpretations of the Koran, al-Sunnah and early Islamic history. In addition there are other factors such as the nature of a crisis situation, social conditions and the uniqueness of the leadership style of each movement. On that basis, Dekmejian revivalist ideology identified four categories: (a) adaptasionis-gradualist (al-Ikhwan al-Moslem in Egypt, Iraq, Sudan, Jordan, North Africa, and the Jama'at-i Islami in Pakisan), (b) Shiite revolutionary (Islamic Republic of Iran, Hizb al-Dawa Iraq, Lebanon's Hezbollah, the Lebanese Islamic Jihad, (c) revolutionary Sunni (al-Jihad of Egypt, the Egyptian Islamic Liberation Organization, Abu Dharr Jama'ah Syria, Hizb al- Tahrir in Jordan and Syria, (d) primitivist-messianic (al-Ikhwan Saudi Arabia, al-Takfir wa al-Hijra Egypt, Sudan Mahdiyyah, Jama'at al-Takfir lil-Muslim Egypt. [15]

Voll tend not to make a significant distinction between revivalism and fundamentalism. According to him, the Islamic resurgence Islamic Revivalism or manifest itself in diverse forms, for example Wahhabiyyah, which he regarded as a representation of "the prototype of rigorous fundamentalism in the modern Islamic experience," [16] that by Choueiri viewed as a revivalist in a positive meaning, as mentioned earlier.

Apart from some differences in perspective and the resulting implications, correlations, association or similarity between the basic characteristics of fundamentalism, revivalism, Islamism and radicalism can not be ruled out. If examined more in depth would seem the sort of family resemblance between the various ideological orientations, [17] although each retains the pressure and different strategies, depending on the situation and social conditions and styles of leadership (leadership style) of each movement.

Neo-Fundamentalism and Political Islam (Political Islam)

Following the explanation above Ayubi and Roy, Islamic fundamentalism is also often used to refer to political Islam (political Islam). It is inseparable from some fundamentalist agenda in politics. Political character of Islamic fundamentalism manifested in the religious symbols they use in the context of politics or power struggles, such as the Islamic state, Islamic government and the formalization of sharia in the country. One of the fundamentalist Islamic doctrine, and various variants in it - is that there is no separation of religion from politics. Olivier Roy calls this understanding as an Islamic political imagination (imagination of political Islam). [18] According to Roy, fundamentalism is evident in the Muslim Brotherhood in Egypt, founded by Hasan al-Banna, and the Jama'at-i Islami in the Indo-Pakistan founded by Abu al-A'la al-Mawdudi. Both define Islam as a political system (ideology) vis-à-vis major ideologies of the 20th century.

Contemporary expression of Islamic fundamentalism is the Hizb al-Tahrir al-Islami, founded by Taqi al-Din al-Nabhani (w.1977) in Jerusalem in 1953. Since the beginning of this movement to compete with the Muslim Brotherhood. This movement is very unique because he declared himself openly as a political party that makes Islam as an ideology and engaged in the political field. It aims to rebuild the Islamic caliphate as a single system, and not fragmented into nation-states. Caliphate based on sharia, not on secular democracy. This movement is quite radical and revolutionary, because it uses a strategy of jihad. According to this movement, the whole country in the world today do not practice Islam (shari'ah), because it is dar al-kufr, although the Muslim population. He stressed that the restoration of the caliphate is the duty of all Muslims in the world through political agitation and revolution of the caliphate (caliphal revolution). [19]

However, the idealism of various groups of political Islam has failed to change the political landscape Middle East and several other areas. Political Islam did not succeed to power, while the old regimes still in power. Western powers and the United States are increasingly plugging hegemony (political, economic, cultural) in the region. Political Islam is also not always succeeded in displaying the values ​​embodied in the ideals of fundamentalism in the form of the application of religious law (shari'a) in politics. The Islamic fundamentalists in places such as Algeria, Sudan or Turkey, just gave birth to the changes significant acts in law, politics and economics. In this sense, fundamentalism is emphasizing the application of Shariah in total, but often do not care about the character of the political system.
In reality fundamentalism is not a monolithic reality, but contain a variety of variants, and even experienced shifts are quite significant. In addition there are variants of traditional and modern fundamentalism fundamentalism as mentioned earlier, can be witnessed also a shift to so-called neo-fundamentalism.

Fundamentalists at first interested in moving the state political level. They offer formulas and state political structures derived from the Qur'an and al-Sunnah. In fact, to realize the ideals of the fundamentalist parties also formed within the framework of modern democracy and the road of revolution. However, when they suffered political failure, the target of fundamentalists struggle is no longer at the state level, but shifts to the individual and society. Neo-fundamentalism is more focused effort filling daily life with morality and Shari'ah (legalism). Therefore, the state discourse is replaced by the discourse community, and the chosen strategy involves one of the following: breaking into official political life, re-investment in the social field, and the moral, or economic and formation of small groups, both groups of ultra orthodox or terrorist groups. [20]

Orientation and strategy of neo-fundamentalism is a controlled society through social action. Far from being revolutionary, neo-fundamentalists now enter into "civil society" and the political classes. Although the character of the revolution is lost, the symbols of Islam permeates the society and the political discourse of Islam. Withdrawal (retreat) of Islamic fundamentalist political Islam as coupled with increasing social and moral phenomenon. Neo-fundamentalism is trying to reislamisation society at grassroots level, and no longer through the state. This is consistent with what is believed by fundamentalists: if Islamic society is based on a goodness-of its members, then the individuals and their practices must be updated. This model directs the fundamentalist struggle in the birth of the Islamic community and Islamic space (Islamized space). [21]

However, this shift is seen as a symbol of Islamic fundamentalism in the political failure that resulted in a significant change in weight of thought and movement. Roy called this phenomenon as lumpenization, who gave birth to lumpenintelligentsia. [22] The quality of the fundamentalist intellectual decline, political activism also decreased. The neo-fundamentalists emphasize islamized an autonomous space, and more emphasis on the individual in good faith, without the need to painstakingly engage in political struggle. In Indonesia, the new phenomenon of fundamentalism is evident in the Islamic Defenders Front (FPI) or paramilitary troops Jihad and similar radical movements. Not infrequently the fundamentalism of this model also used in ways that lead to violence.

Apparently, the Islamists believe that the public will terislamisasi only through social and political action. Islamist movements must plunge into the political field. Islamists claim that politics begining of the principle that Islam is a system of global thinking. Islamists are not led by the 'ulama (except in Iran), but by secular intellectuals who declare themselves as a religious thinker. Islamists adopt the classical vision of Islam as a system of universal and complete. Because it does not have to be modernized, just the opposite of modern life should be Islamised. Islamist movement sees itself as a socio-political movement, built on the foundation of Islam is understood more as a political ideology. Therefore they do not confront themselves with other religions, but rather with modern ideologies such as Marxism, capitalism, and liberalism.

Radicalism (Islamic militants)

Islamic fundamentalism can express orietnasi radicals. Radical Muslims to understand Islam as a religion is perfect and complete, and give attention to cultural authenticity. But Islam is not a religion in the western sense, but Islam is a perfect way of life that governs all aspects of human life. This position differs from the secularists who reject the intervention of religion in public life, political trutama. Manifestation of the radical view is the necessity to establish an Islamic state based on Shari'a. The difference between radicals and modernists is the first confirmation of the uniqueness of Islam. They were firmly against any attempts to identify Islam with democracy, capitalism, socialism or any other western ideologies. [23] It's just different from Islamist or neo-fundamentalist, Islamic radicalism allow the use of violence or even murder to achieve his political agenda and objectives.
Islamic radicalism is a phenomenon of modern and contemporary, and a reaction to the emergence of secular nationalism. If the Islamic revivalism get inspiration from the ideas of Islamic normative, and reformism sought to combine elements of Islam and the West, ideological radicalism describes a direct response to the emergence of independent nation-state. Islamic radicalism and militancy atavism describe the creative synthesis of revivalism and reformism. [24]

Islamic fundamentalism in Indonesia: Preliminary Mapping

In the context of Indonesia, mapping the ideological orientation of the Islamic movement requires deep observation and identification. However, if we follow the approach Olivier Roy or Nazih Ayubi, then Islamic fundamentalism in Indonesia have basic characteristics that are not much different from colleagues in the Middle East for example, even though there are uniqueness and paradoxes.
Islamic fundamentalism in Indonesia can be divided into two: the traditional and modern. Traditional fundamentalism represented by a group that emphasizes a literal approach to scriptural sources of Islam, such as the Islamic Union (Persis), and in the current context of the Indonesian Ulema Council (MUI) through-fatwa fatwas. [25]

Meanwhile, modern fundamentalism or neo-fundamentalism in politics is represented for example by Islamic political parties like the Prosperous Justice Party (PKS), Crescent Star Party (PBB), and other Islamic parties that aspire to establish "Islamic state" on the basis of shari'ah 'ah and Islamic ideology. Those who fight for the Jakarta Charter as the state belongs to a group of neo-fundamentalism or fundamentalism. They do not question the character of the nation-state with a secular democracy. However, there is a paradox indeed substantially between their acceptance of a secular political system with their struggle to implement Islamic law. So, found a compromise, or even pragmatic attitude among Islamic fundamentalist groups, no longer the political tactics.

Another example of Islamic fundamentalism is Hizb ut-Tahrir Indonesia (HTI) who fight for the establishment of a universal caliphate and Islamic law as the basis. This group does not recognize the national state. Their struggle is not to establish an Islamic state in Indonesia, such as the Islamic political parties that exist, but to build trans-national Islamic state under the sole leadership of the Islamic caliphate. HTI is quite similar to the Islamic Jama'ah movement which aims to establish a state considered a regional (Southeast Asia) under the leadership of an emir. Very likely, the Indonesian Mujahidin Council (MMI) represents the model of this movement. Both HTI and the MMI have similarities in their political orientation and equally reject the secular regime, democracy and the hegemony of Western (American). [26] To borrow Roy, these are Islamic political groups (political Islam) that has never succeeded in changing the political landscape of Indonesia.

Meanwhile, another expression of Islamic fundamentalism is the orientation of Islamic radicalism is represented for example by movement of Islamic Defender Front (FPI), and Jihad paramilitary troops. Orientation of Islamic radicalism is more on the application of Sharia at the community level, not at the state level. Following Roy's previous explanation, this illustrates a shift in the orientation of the struggle of the fundamentalists of Islamized countries (sharia formalization at the state level) to Islamized (sharia implementation level) community. They strive not to create an Islamic state (at least in the short term), but rather on the application of Syariah in family and community level (Islamized space).

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[1] Nazih Ayubi, Political Islam: Religion and Politics in the Arab World (London and New York: Routledge, 1991), 67-68.
[2] Ibid.
[3] Ibid., 67-68, and 73.
[4] Saad Eddin Ibrahim, "Anatomy of Egypt's Militant Islamic Group: Methodological Note and Preliminary Findings," International Journal of Middle East Studies 12, 4 (1980): 427. Military Academy was founded at the initiative Siriyya Salih, a Palestinian scholar with a Ph.D. in science, a member of a branch of the Muslim Brotherhood of Jordan, the Hizb al-Tahrir al-Islami. Ibrahim found a similarity in the sociological basis between Military Academy (MA), Takfir wa al-Hijra, the Muslim Brotherhood and al-Mujahideen (Iran) concerning age, educational background, rural background and small towns and class affiliations. In addition, the MA and the Mujahideen alike use violence to overthrow the regime that they consider secular, not Islamic.
[5] Ayubi, Political Islam: Religion and Politics in the Arab World, 67-68.
[6] See William Shepard, "Christian and Islamic Fundamentalism," Religion 17 (1987): 355-378.
            [7] William Shepard, "What is 'Islamic Fundamentalism'?," Studies in Religion 17, 1 (1988): 5-25.
[8] Huff, "The Challenge of Fundamentalism for Interreligious Dialogue," Cross Current (Spring-Summer, 2002). Retrieved from http://www.findarticles.com/cf_0/m2096/2000_Spring-Summer/63300895/print.jhtml
[9] Fazlur Rahman, Islam, second edition (Chicago: The University of Chicago Press, 1979), 222-223; Also see Fazlur Rahman, "Roots of Islamic Neo-Fundamentalism," in Change in the Muslim World, ed. Philip H. Stoddard, David C. Cuthell and Margaret V. Sullivan (Syracuse: Syracuse University Press, 1981).
[10] See Leonard Binder, Islamic Liberalism (Chicago: The University of Chicago Press, 1988).
[11] Olivier Roy, The Failure of Political Islam, trans. Carol Volk (Cambridge, Massachusetts: Harvard University Press, 1994), 12 and 75.
[12] Roy, The Failure of Political Islam, 75.
[13] Anwar-ul-Haq Ahady, "The Decline of Islamic Fundamentalism," Journal of Asian and African Studies XXVII, 3-4 (1992): 231. Also Abdel Salam Sidahmed and Anoushiravan Ehteshami (eds), Islamic Fundamentalism (Boulder, Colo.: Westview Press Inc.., 1996), 3; quoting Martin E. Marty and R. Scott Appleby, Fundamentalism Observed (The Fundamentalism Project) (Chicago: The University of Chicago Press, 1990).
[14] Youssef M. Choueiri, Islamic Fundamentalism (Boston, Massachusetts: Twayne Publishers, 1990), 21-24.
[15] R. Hrair Dekmejian, "Islamic Revival: Catalysts, Categories, and Consequences," in The Politics of Islamic Revivalism: Diversity and Unity, ed. Shireen T. Hunter (Bloomington and Indianapolis: Indiana University Press, 1988), 12.
[16] John Obert Voll, Islam Continuity and Change in the Modern World, Second Edition (Syracuse: Syracuse University Press, 1994), 53; John Obert Voll, "Relations Among Islamist Groups," in Political Islam: Revolution, Radicalism, or Reform?, ed. John L. Esposito (Boulder, Colo.: Lynne Rienner Publishers, Inc.., 1997): 231-247.
[17] For a review of the comparative characteristics of the ideological orientation of the Islamic movement (traditionalists, modernists, secularists and fundamentalists), see Achmad Jainuri, Islamic Orientation Movement Ideology (New York: LPAM, 2004).
[18] Roy, The Failure of Political Islam, 75.
[19] Ayubi, Political Islam: Religion and Politics in the Arab World, 96-97; Dale F. Eickelman and James Piscatori, Muslim Politics (Princeton, New Jersey: Princeton University Press, 1996), 139.
[20] Roy, The Failure of Political Islam, 90-93.
[21] Ibid.
[22] Ibid., 83.
[23] William Shepard, "What is 'Islamic Fundamentalism'?," Studies in Religion 17, 1 (1988): 11.
[24] Choueiri, Islamic Fundamentalism, 70.
[25] See, eg, Reuters July 30, 2005, 1, 4-5; Tempo (August 21, 2005), 156-157.
[26] See Sihbudi Riza, et.al. And Islamic Radicalism in Indonesia (Jakarta: LIPI Press, 2005). This work is the result of research on fundamentalist movements or radical Islam in Indonesia, such as MMI, HTI, Jemaah Salafi Bandung, Surakarta FPI and the Preparatory Committee Enforcement of Islamic Law in South Sulawesi.