Understanding Islam and The Impact on Indonesian Harmony and Diversity: A Critical Analysis of Journal Publication 2010 to 2020

This article discusses the correct understanding of Islam that will impact harmony and the development of life in the Unitary State of the Republic of Indonesia. This article also wants to gain a deeper understanding of the above understanding through the findings of socio-religious and civic studies and their impact on community harmony. This study collects data from online publications, and then we analyze it by involving a careful coding system. Not to forget the critical evaluation and interpretation of the data we obtained to obtain findings that we believe are appropriate to answer all the problems we pose in this study of religion and citizenship. From the results of the discussion and interpretation with a phenomenological approach, finally, this study can conclude that citizen harmony occurs when citizens have and live religious understanding objectively and correctly to build more harmonious relationships in a country that adheres to diversity. The results of this study are beneficial for many parties for the sake of increasing Islamic brotherhood and the unity of Indonesian citizens. In Indonesia, Islamic religious education and radicalism: a de-radicalization approach based on improving living values education. In the Indonesian educational system, religious instruction is compulsory at all levels of formal education. 58 Radicalism continues to throw a shadow on the dynamics of religious life in Indonesia. This article recommends that Islamic religious education be strengthened in order to avoid the spread of extremism. Living Values Education, or LTE, is a theoretical framework for creating Islamic religious education following this method. This article explores how Chinese people become Muslims from the Cheng Hoo Mosque construction to Islamic education services and media literacy. Medium literacy is a communication component that considers who says what, when, where, how, and the impact of the medium utilized. Rahmawati and colleagues. 59 From the Cheng Hoo Mosque to Islamic education and media literacy, Chinese Muslims are doing it right. In Indonesia, several Chinese community-based Islamic education programs represent the Chinese perspective on being a good Muslim. Similarly to Tan, 60 On Islam and citizenship education in Singapore. With challenges and implications. Singapore's religious variety and the present issue of Islamic revivalism make religion management a top priority for the Singapore government. This essay claims that citizenship education that considers Singapore's diversity, complexity, and the confluence of religion and citizenship is required. It is claimed that indoctrination is required into a particular set of state-sanctioned beliefs and viewpoints and an understanding and respecting other faiths, particularly Islam.


A. Introduction
The majority (more than 85%) of the Indonesian population is Muslim, so the attitudes and perspectives of Muslims towards pluralism are essential. 1 When Muslims view pluralism as something positive, it will contribute to the realization of a pluralistic society. If Muslims view pluralism as something negative, this view can trigger conflict. 2 Pluralism in Islam is accompanied by efforts to make pluralism a positive force for developing democracy in Indonesia. The Qur'an reminds us that there are differences between humans so that humans know and respect each other. 3 If plurality and pluralism cannot be managed, it will give birth to a negative image of Islam. This paper will examine the understanding of Islam, the factors that can facilitate harmonization, and how to make understanding into something positive for the greatness of a nation. 4 The pluralism practiced by the Prophet Muhammad in the Medina Charter was exemplified when he was trusted to lead the people of Medina. 5 Relations between fellow members of the Islamic community and members of other communities were based on the principles of (a) good neighbors, (b) helping each other in dealing with common enemies, (c) defend those who are persecuted, and (d) respect each other's religious freedom.
Islamic law can run without the need for external forces or coercion from the State.
The debate about Islamic law and the State continues until the Muslims entered the modern period. When entering the period where Muslim countries began to break away from colonialism and try to form a modern state based on a written constitution, there are many variations in their constitution. 6 Several factors make it difficult for some Muslims to accept pluralism and tolerance in specific contexts. 7 According to Sahu, caring for pluralism is the same as caring for Indonesia so that pluralism becomes a portrait of each region and context. The first is related to the concept of religious protection in law; Utoyo,8 , suggests that every country needs legal regulations to overcome the negative impact of religious pluralism. About the Amar ma'ruf nahi Munkar taken from the hadith of the Prophet, it is also necessary to have state law provisions so that religious pluralism is maintained. Meanwhile, it is necessary to translate the respective religious leaders regarding the lack of understanding of the meaning of the words change and difference. Differences in each religion have become commonplace in Indonesia, which is indeed very diverse and diverse. The Qur'an encourages Muslims to do deep reasoning on verses that encourage pluralism and tolerance. 9 Some scholars argue that there is no evidence to support this biblical view. They argue that it is a myth that all revelations come from a Sacred source, namely Lawhi Mahfuz (Lawhi Mahafuz). A professor of religion from Marquette University, Milwaukee, argues that the respect of the Qur'an for various religions is based on the unity of the scriptures. 10 6 Nurrohman Nurrohman, "Pesantren Responses to Religious Tolerance, Pluralism and Democracy in Indonesia," International Journal of Nusantara Islam 2, no. 1 (2014): 69-82. Muhamad Suhardi dkk., "Perubahan kurikulum lembaga pendidikan Islam di Sambas pada masa Kesultanan Sambas," Ta'dibuna: Jurnal Pendidikan Islam 9, no. 1 (2020 (Routledge, 2017).
On the other hand, there is also an assessment that Indonesia can damage a pluralistic society because it tries to impose its opinion on other groups in various ways, including violence against religious beliefs. The author agrees with Widjaja's,11 Assessment that plurality and mission challenges with a conceptual framework for religious education in a pluralistic society are the main factors for the emergence of intolerance and fundamentalism in Indonesia. The lack of law enforcement from law enforcement officers in Indonesia also contributes to authoritarianism in the meaning of religion. The emergence of public concern about local regulations inspired by Islamic law is understandable because some rules violate human rights. However, it seems that what Zakaria, 12 calls an illiberal form of society when society is ruled by a dictator who ignores or violates human rights. This is also reinforced. 13 Indonesian President Joko Widodo has called for a new era of pluralism in Islam regarding pluralism in Indonesia. The Indonesian people, especially Muslims, need to encourage democracy where freedom of opinion and expression is guaranteed, and there is no discrimination based on religion, ethnicity, or class. 14 For this reason, the content of the Qur'an is a phenomenon that is always interesting to study throughout history. Because the holy book must always be the basis for the study of all humanity, although sometimes, to study the contents of the holy book, there is a tendency to interpret or study the Qur'an from the classical to the modern era, namely traditional Qur'anic studies there will be differences in understanding and application by the community. Quraysh believed that the more often the commentator reads the text, the more meaning the message will find and the clearer its meaning will be. Islam's holy book, the Qur'an, contains several references to ijtihad, where people debate the meaning of the word i and its meaning. There was a debate between groups oriented towards literal meaning and groups oriented towards text context in some cases. This can create the impression of debate, which leads to misinterpretation of the texts. 15 In this modern era, many interpreters are trying to interpret Islam from the Qur'an's perspective by utilizing new methods and approaches that are being developed, especially from the social sciences and humanities. 16  The religious relevance of the majority ummah in Indonesia is Islam. Islam means peace, security, submission, and cleanliness. The word Islam is formed from three letters, namely S (sin), L (lam), M (mim), which means the basis of "congratulations" (Salama). 18 The many meanings of the root word "Salima" include the meanings of "feel safe," "whole," and also mean "integral." If the main word is changed according to the rules of sarfiyah and nahwiyah, the word can be changed to the word "Islam," "istaslama," or "sallama." The word "Salima" means "surrender" in the Qur'an, but its meaning changes when it is brought into the semantic field of the text. About 50 times in Islamic terms meaning "religion" in three categories: 8 times as a noun, three times as an adjective for Muslim males "Muslim," 39 times as JAMA. 19 Furthermore, the word din in 7th century Arabic can be grouped into three categories. First, din means "judgment," "make a decision," and together with this, it means "judgment," "decision," and "to direct oneself." Second, the din is an abstract noun, which means "appropriateness," "property," "obedience," "custom," "standard behavior." Third, din as a verbal noun means "Performing a certain practice" and following tradition. Abu Zyad borrowed Roman Jakobson's communication model to explain the concept of Islam in the Qur'an from a textual perspective. The text will be handed over to a translator in another language, and the translator is effectively a substitute for the text. Abu Zyad argues that the interpreter acts as the most authoritative spokesperson for the text. 20 In the concept of understanding and interpreting revelation, it is clear that Abu Zayd does not deny that Allah is the sender of the message (treatise). 21 However, lately, he has focused more on the text of the Qur'an that we have and does not question the divine dimension anymore. However, this does not mean that he rejects God's "authority." On the other hand, studying aspects of the speaker (Allah) is beyond human scientific investigation and can lead to mythological views (usturi). The theological conception of Islam in the Qur'an is a textual perspective that Islam is the only way of life that must be upheld in the Qur'an. Any situation and condition without considering seeing other groups or groups. 22 Islam means submission or submission to Allah SWT, obedience to His Shari'ah, following His Messenger, and taking His path. Anyone who does not surrender does not obey and does not follow His orders, and he is not a Muslim.
Moreover, he cannot be classified as a follower of a religion pleasing to Allah because Allah is not pleased with any religion other than Islam. There is no other way to interpret the nature of Islam, let alone deviate from its true meaning. Islam must be interpreted as intended by Allah SWT. are singular are an absolute requirement for one's glory before God, as well as a guarantee of safety and happiness in the hereafter. Moreover, in turn, assume that the religion understood is a religion that is superior to other religions. Rahayu,23 Said that the concept of Islam in a contextual perspective defines Islam as a universal and progressive religion. He said that the word contextual has at least three meanings: Efforts to interpret to anticipate current problems that are generally urgent or interpret the word from the historical, functional, and predictive terms considered relevant. For the field of pure worship ('ibadah mandala) and aqidah, there is no contextualization. This means that the addition or subtraction is for the sake of adjustment in a specific environmental context. The moral ideals of the text will not change, while the specific law (its implementation is adapted to the situation) will change according to ongoing social conditions. 24 At-Tabari interprets Islam as an active response to God's will, more than This socio-religious study aims to understand the true religion of Islam, semi-increasing the social impact on harmony and diversity in Indonesia. So for that, we try to find and examine various publications of religious and cultural sciences that systematically discuss our study's problems. Our first step was to search for journal articles on social and religious sciences through the help of digital technology on databases such as Google Scholar. We prioritize the latest publications between 2010 and 2020. Next, we will continue with an in-depth analysis involving a critical approach to evaluation and interpretation. Finally, if the data has answered our questions, we conclude that it is valid data and sure that it is true to the problem. We summarize it with a qualitative and descriptive design, considering that this study is a social and religious science. For this reason, we are guided by qualitative studies such as Tanaka,48 In his study of the limits on assessing religion in a pluralistic society, such as the context of social life in Indonesia. Because this study is shares authorship, we are often involved in conflicting data and answers, but we can finally unite our views and mutually acknowledge each of our weaknesses.

B. Result and Discussion
In this results section, we present the findings and discussion of the results of studies analyzed from several scientific publications that focus on the discussion of social religion well, which will impact the harmony of people's lives in a diverse country such as Indonesia. The first finding is from Islam,49 The limitations of tolerance in dealing with religious diversity based on Islamic teachings are very relevant to be studied. He said Islam is the religion of Rahmatan Lil Alamin. 47 Abdullah, "Divinity and Humanity in Islam and Christianity." 48 Kimiko Tanaka The portrait of religious harmony in Indonesia after the reformation becomes an exciting theme to study. This great nation is increasingly successful with its cultural diversity. Therefore, the Ministry of Religion is a government institution with the most significant role in Indonesia, which was formed specifically to regulate the objectives of religious affairs and the plurality of the ummah or ummah. According to Kharlie & Kubis,51 The main weakness in this religious development policy is based on two assumptions: the mixed effect on Indonesia's development programs is still tiny. So very few people have a direct impact on the country's development. So that citizens can live in a balanced state and religion, the government, through related agencies such as education and the media, must carry messages of harmony and religion in a balanced way. This problem can also be seen from the Neo, 52 Study of the dimensions and functions of national harmony in religion as a state constitution practice that does not have to be tightly controlled.
Social tolerance in a multi-religious country is a critical issue to address.
Indonesia is a country consisting of various cultures, races, and religions.
According to Japar et al.. 53 The existence of six recognized religions, nine unofficial religious communities, and 300 different ethnic groups is the biggest challenge for people in Indonesia in maintaining social tolerance, which shows the condition of This kind of research was also conducted by Lapinski et al.,54 . They say an essential need for prison staff and staff education because prison conditions are implied by a very multicultural, ethnic, and religiously diverse population. The security and comfort of prison inmates and staff can be realized.

E. Conclusion
In this final section, we summarize the results of the discussion of the findings of this study which aims to gain a new understanding of the views and teachings of Islam and its impact on harmony and diversity in Indonesia. The results of our critical analysis of several scientific publications confirm that the findings we describe above have answered the question of this study. The majority of the publications we analyzed prove that a good understanding of Islamic teachings and state policies on tolerance and pluralism has excellent potential for peace and harmony in national life in a diverse country like Indonesia. On the contrary, if the understanding is not balanced, then a life with harmony is tough to create. This is because an unbalanced understanding between religion and nationality will quickly lead to conflicts of interest between religion, ethnicity, and socio-economic and political interests. Thus, this finding should add insight into nationalism to create harmony in the diversity of the Indonesian nation.