Looking for our Islamic meaning and identity in the midst of the chaos of the times – Darul Ma’arif Islamic Boarding School

Darulmaarif.net – Indramayu, June 2, 2025 | 10.00 WIB

In the midst of the boisterous debate about who is the most Islamic, who is the most correct in the interpretation, and who deserves to represent the voice of the people, we often forget the most important thing: for whom this religion exactly is revealed? For whom the sky is present? This question becomes more relevant when we witness religion is used as a barrier, not a unifying.

Haidar distinguishes two approaches to Islam: Islamic godwhich prioritizes essential values ​​such as rahmah, wisdom, and justice; And Human IslamNamely formal and social expressions of Islam that are not uncommon formed by political, cultural, even ego identity. Haidar calls for Muslims to interpret Islam as a way of enlightenment, not just a symbol or attribute of identity conflict.

We both highlight the fundamental issues of Muslims today: Loss of spirituality behind religious formality. Religion is reduced to a symbol, slogan, even a means of power. As a result, Islam no longer presents coolness to each of its adherents, but rather tensions that are full of conflicts between groups.

Indonesia’s current Islamic reality

Data from Indonesian Survey Institute (LSI) in 2024 showed that 78% of Muslims in Indonesia were confused by the many differences of opinion among scholars. As many as 63% claimed to prefer religious leaders who “soothe” rather than those who “harden”. Meanwhile, research Alvara Research Center (2023) revealed that the young generation of Indonesian Muslims tends to stay away from the mosque because it feels the teachings delivered are less relevant to the problems of daily life.

This phenomenon indicates that many Muslims experience existential anxiety. They are thirsty for Islam that is rooted spiritually, not only those who appear in the slogan or legal debate on television. This is what is highlighted by Haidar Bagir in his book: That Islam needs to be transformed from just formal law become existential-substantive.

Islam as a spiritual path

At Itab Ihya Ulumiddin The work of Imam Abu Hamid Muhammad al-Ghozali stated:

“There are two knowledge: the science of birth used for the world, and inner science that became a provision to the hereafter. Inner science is the light that illuminates the heart to know God“(Al-Ghozali, Ihya ” Numiddin, Juz I)

Imam al-Ghozali said that to reach the perfect spiritual degree, a person should take four paths of Riyadhah behavior. The four paths are related to controlling food consumption, reducing sleep hours, restrictions on the desire to speak outside of interest, and swallow the bitter actions of others that are not pleasant.

And exercise in four aspects of food from food, closure from dreams and the needs of speaking and endangering everyone, so that lack of food is produced by the death of desire and because of lack of dreams due to the will and lack of speech is the safety of pests and from the possibility of adults to the end to the goals and end to the goals and goals and the ultimate goal is the purpose of the goals and goals objectives and objectives lack

Meaning: “Riyadloh is taken by four ways, namely (fulfilling) staple food, closing the eyes from sleep, and swallowing bitter painful behavior from others. A little eating reduces the turmoil of lust. A little drink can purify the will and mind. Ulumiddin, [Beirut, Darul Fikr: 2018 M/1439 H-1440 H]Juz III, pages 70-71).

This statement is in line with the main message of Haidar Baghir that true Islam is what brings humans to God, not making it a blind fanatics towards symbols without content.

In al-Mawa’idz al-‘ushfuriyyah, Sheikh Muhammad bin Abu Bakar al-‘ushfuri al-Shafi’i delivering the Marfu Hadith ‘:

Religion is easy, and debt will not be praised except for their victory, so they will repeat and relatives and preach, and seek help from lunch and rituals

Meaning: “Indeed, religion is easy. And forever religion will not burden someone unless it’s easy. Therefore, straight, close, and give you happy! Ask you to help you in the morning, during the day at rest and at the beginning of the night,” (Clock.

This view is very relevant in the context of our religion which often makes law as a limiting tool, not a spiritual bridge.

Towards Islam that humanizes

In the conditions of an increasingly chaotic era – where the information war, identity conflict, and the drought of meaning hit the people – the Muslims were challenged to return to the spirit of religion. We need to develop Transformative IslamWhich not only cares about the right or formal wrong, but also considers wisdom, benefits, and the value of love in every praxis of religion.

This kind of Islam will be more inclusive towards the differences in schools, more gentle in addressing differences in views, and deeper in interpreting worship as a path to a calm soul (Nafs Mathmethonnah).

Closing: Questions for all of us

If Islam is a religion of love, why do we often use it to hurt our fellow Muslims? And if God is compassionate, have we reflected His nature in our daily religion?

Hope it is useful. Wallohu a’lam.