Why do we need to calm down?

In the past week, the virtual universe and national media have been boisterous again by an incident that seems trivial but keeps a latent coal of identity conflict and religious authority: removing the flag of mass organizations by another mass organization from the yard of a mosque. Many view it as a mere administrative action, some others consider it a form of blasphemy against the symbol of struggle. This is where the complexity of this problem surfaced when the symbols of religion, houses of worship, and state authority intersect in one emotional conflict space and layered interpretation.

The long history of relations between Islam and the country in Indonesia is not without injury and learning. We have a long experience about how religion is the basis of struggle as well as a means of politicization. In this context, it is important to bring back the table National fiqhNamely the style of Islamic thought that is not only textual, but also contextual; Not only normative, but also historical and solutive. Fiqh born from the womb Maqāṣid al-Syria’ahwho views public benefits (Maṣlaḥah ‘āmah) As the main orientation, not fiqh that justifies conflict, especially those that ignite the new sectarianism.

As stated by KH. Ahmad Bahauddin Nursalim (Gus Baha ‘), “Fiqh should not be used to win the ego, but to connect God’s grace to others.” This lecture is an important reflection in seeing how Muslims should be, especially in Indonesia, making the mosque a peaceful space, not a symbol rivalry arena. Therefore, in this paper the author wants to highlight the conflict of flags and mosques from the perspective of national fiqh-fiqh that does not merely speak halal-haram, but also in depth in seeing the relations of power, public ethics, and national responsibility.

The conflict between the group again revealed the bitter reality of our religious dynamics: How religious symbols can turn into the field of ideology and dominance. The mosque, which is actually a center for worship, unity, and peace of the people, is actually trapped in the vortex of identity conflict, whether due to flags, organizational attributes, and single truth claims in carrying out the Shari’a.

This fact confirms the urgency of the presence of national fiqh – a fiqh approach that is not only textual, but also contextual; Not only is the Shari’a, but also maintains the benefit of the wider community (mabâdi ‘al-maslahah). Soothing fiqh does not mean compromise, but a reflection of the depth of understanding of the ulama towards maqâshid al-syarî’ah and the socio-political reality of Indonesian Muslims who are plural. This kind of conflict is not just a matter of fiqh worship, but has entered the realm Fiqh siyâsah (politics), even Fiqh al-Thysy (Living together).

In this context, we find that the voices of scholars like KH. Ahmad Bahauddin Nursalim (Gus Baha ‘) is important to be echoed. In one of his lectures, Gus Baha ‘confirmed that “Religion must be a blessing, not a weapon.” He criticized those who use religion as a tool to accuse each other, budge, and even break the people. Gus Baha ‘also emphasized the importance of manners in religion, including etiquette against state symbols, as long as it does not conflict with the Shari’a.

This paper aims to see the conflict from the perspective of national fiqh, by referring to classical fiqh literature such as Al-Muwāfaqāt The work of Imam al-S-Syathybi, Al-i’tishāmand also Jurisprudence Hubbul Wathan compiled by LBM PBNU, as well as the views of contemporary scholars who are relevant to the context of Indonesia.

Conflicts involving flags, mosques, and community organizations in a mosque recently are not just symbolic collisions, but reflects the interest in understanding the relationship between religion and the state. When the worship space is contested because the meaning of symbols such as flags, we need to review how fiqh should be present: not as a means of justification for conflict, but as a bridge of conditioning between religious rights and citizenship.

In the midst of this tension, national fiqh becomes important to unravel the case – that the mosque does not belong to one group, and the state symbol is not a profane item that can be hostile in the name of religion. We need to voice the fiqh that unites, as is enthusiastic Ta’lif al-Qulūb Taught previous scholars and are still being treated by today’s boarding schools.

Just like Gus Baha ‘was once stated in one of his studies, “The mosque belongs to God, not belonging to the group. If you put the symbol, you have the intention to do it? This expression reflects the urgency to free the house of worship, we will review, we continue to use conflict, we continue to be a review.

In the history of Muslims in the archipelago, the mosque has become a node of civilization – not only as a place of worship, but also social space, culture, and sometimes, politics. However, when the symbols of religious identity such as flags collided with the state symbol, the tension was inevitable.

The national fiqh is not just the jargon of moderate scholars, but a practical need that is urgent in a plural and easily triggered society. In this context, we need a fiqh approach that is friendly to the state, based on maslahat, and rooted in the valid classical Islamic scientific traditions, not solely the spirit of identity. Gus Baha in one of his recitation even emphasized the importance of “fiqh who understands social reality,” that maintaining social integrity is part of the sharia maqashid itself.

Therefore, this paper seeks to re-explore the conflict through the national fiqh approach, juxtapose classic sources such as Al-Muwafaqat Imam Al-Syatibi’s job, Ihya Ulumiddin Imam al-Ghazali, until Fath al-Bari The work of Ibn Hajar – with the context of contemporary Indonesian -ness. The goal is not just defending one party, but to defend the common sense of Muslims so as not to be dragged into the euphoria of symbolism without the balance of substance.

The mosque which was supposed to be the center of shade actually became a place for the struggle for symbols. In the classical fiqh tradition, as in Al-Muwafaqat Asy-Sytihybi and Fath al-Bari The work of Ibn Hajar al-Asqalani, it is clear that Sharia Maqashid prioritizes the benefit and avoiding slander (social riots). Meanwhile, Gus Baha’s lecture reminded that “Islam does not need to be defended with anger, but is shown by morals.”

In this case, national fiqh plays an important role in answering how Muslims can live in a rule of law by avoiding symbolic clashes that are counter -productive. This fiqh encourages us to see that the mosque does not belong to mass organizations, but people and countries that must be maintained neutrality and their sacredness.

The conflict between religious organizations and mosque managers is not only a matter of flags, but the battle of Islamic interpretation in public spaces. If it is not responded wisely, what is destroyed is not only the spirit of religious institutions, but also public trust in Islam that rahmatan lil ‘alamin. This is where the urgency of national fiqh is not to silence religious spirit, but to channel religious energy into a form that brings mercy and calm to all parties. It is time for us to stop conflicting symbols, and start building substance. Soothing fiqh is not just ideal, but the needs of the people today.

Also read: The Dangers of Religious Understanding in Social Life

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Author: M. Hikmal Yazid, SS

Editor: Muh. Sutan