The involvement of religion in the social sphere into an interesting issue to scrutiny lately. The emergence of the perception that social reality is no longer humanist, kemungkaran happens everywhere, among others kill each other, as well as suicide, is the impact of the existence of people who no longer have the spirit of faith. Also, religious rituals only used as a formal thing. In turn, the human race apart and deny divorced nature as a people in one (ummah Wahidah).
Prophet Muhammad once said: There will come a time when the human being God-God is their belly, they are the mecca of sex, their religion is money, their glory is wealth. No remains of the faith except his name, but nothing remains of Islam except the ceremony. Their mosques crowded but their hearts are empty of clues. They do not know the scholars except from good clerical clothes. They do not know the Koran unless readings are nice, they sit down meeting at the mosque but Dhikr world and her passion for the world (Book of Al-Jami Akhoar).
Prophet Muhammad once said: There will come a time when the human being God-God is their belly, they are the mecca of sex, their religion is money, their glory is wealth. No remains of the faith except his name, but nothing remains of Islam except the ceremony. Their mosques crowded but their hearts are empty of clues. They do not know the scholars except from good clerical clothes. They do not know the Koran unless readings are nice, they sit down meeting at the mosque but Dhikr world and her passion for the world (Book of Al-Jami Akhoar).
A reflection on the above hadith may make us uneasy, to be precise if it was based on the current social reality virtually confirmed what was contained in it. However, it is probably less appropriate if the social reality depicted in the hadith is regarded as something given. Indeed many people who believe that religious believers (Muslims) are no longer prioritize ukhrawi affairs, because they are more busy with worldly matters. In fact, ukhrawi affairs does not necessarily abandon worldly affairs. This synergy is confirmed in the Qur'an.
Surprisingly, when all the events of humanity is always correlated to the text of the hadith and the Qur'an, this is in Islamic theology as a theology called Asyariyah-Jabbariyah, where everything that happens on earth is determined by God since the time eternal. Indeed, the above hadith does not become a tool of legitimacy of the condition of the people who have lost the spirit of implicit faith. However, more than that, the causes of the decline (asbabul wurud) hadith must also be assessed clearly and comprehensively. However, socially and culturally, the people of today are different from when it was delivered by the Prophet's hadiths. So the less relevant if the hadith is becoming a dominant and a justification tool for the reality of Muslims today, without any attempt to contextualize the message text.
Actually, the problem that befell Muslims today is part of their lack of substance of religious teachings. Tragically, when the religious text used as the only foothold in dealing with problems of humanity, in the end be a moment of transcendental ritual-effective to combat social injustice.
Borrowing a term Robert N Bellah, religion really is the way humans understand the world. While Clifford Geertz defines religion as a system of symbols that serve to build a strong mood and motivation, pervasive, and durable in human beings by way of formulating a general conception of the order of life and conceptions wrap it with an aura of factuality, so the mood and motivation seem uniquely realistic.
The conception of religion was put on a very urgent position and has a significant role in the socio-political life and human culture. Wherever and whenever, the presence of religion into something integral in building the human civilization. Frank Whalling further when trying to define religion, stating that a community of faith, can be called a religion when they have eight basic elements in it. One is the involvement in socio-political life (involvemen in social and political contexts.) Whalling even mention that Islam is a religion of social-political involvement of the highest. This expression is not merely come from outside Islam. Farid Esack, a liberal Islamic thinker, believe it.
Presenting Islam as a religion of civilization becomes absolute. Thus, the aura of greatness of Islam will not wilt until whenever. This will happen when Muslims do not co-opted and hegemony by the text of the Koran are rigid, since the text is not the only dominant in the search for truth as revealed by Nasr Hamid Abu Zayd. Farid Esack in the Qur'an Liberation and Pluralism, an offer to Muslims today to do the reinterpretation of religious terms that have undergone standardization.
With standardization, it would be difficult to create justice. Precisely what happens is, the term it will become the new hegemony of a community tool for other communities. Islam, faith, and kufr, according to Esack, is the term most prone to lead to inequality, social conflict and even, if not understood dynamically. As a final note, the author wants to underline that the condition of the Ummah today is not the curse of God or swept up in the words of the Prophet, as shown in secacar textual traditions of the Prophet it, but to borrow a phrase Munir Mulkhan this reality became a part of human life in the process became an Islamic.
Wallahu alam bissawab.
Author: Abdus Salam Asad *
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