Bangsa Indonesia merupakan bangsa yang majemuk, bangsa terdiri dari berbagai budaya, etnis, suku, bahasa, bahkan agama dan lainnya. Kemajemukan yang merupakan keniscayaan tersebut, di satu sisi merupakan khazanah kekayaan bangsa sekaligus sebagai pemersatu kekuatan bangsa, namun di sisi lain justru berpotensi terhadap kehancuran bangsa karena banyaknya kepentingan dari masing-masing kelompok berbeda.  Sungguh disayangkan, acap kali konflik terjadi disebabkan atas dasar perbedaan, salah satunya karena perbedaan agama atau keyakinan. Alih-alih agama menjadi penguat persaudaraan dan persatuan justru sebaliknya menjadi alat untuk melegitimasi setiap tindakan kekerasan dan permusuhan.  Pemahaman terhadap teks-teks agama (Alquran dan hadis) yang tidak komprehensif hanya akan memberikan kesan kaku dalam mengamalkannya, bahkan lebih jauhnya menghasilkan pemahaman yang tidak sesuai dengan maksud teks itu sendiri. Dalil-dalil tersebut acap kali dipahami secara literalis tekstualis tanpa memperhatikan kondisi sosial, budaya, lokal, temporal, majaz, sabab al-wurūd dan aspek lain yang berkorelasi terhadapnya. Ketidaktepatan memahami hadis-hadis yang nampak intoleran akan mengakibatkan rusaknya substansi dan tujuan hadis itu sendiri. Alih-alih meningkatkan kerukunan antar umat beragama dalam berbangsa dan bernegara, justru malah menciptakan suasana permusuhan nan mencekam dan mengancam kehidupan berbangsa dan bernegara.

The imbalance in the quantity and composition of the two armies is not the cause of the defeat of the Muslim troops in Uḥud war. As evidence, the battle of Badr was won by a landslide by the Islamic forces even though their numbers were far less than the enemy. This paper aims to reveal the cause of the defeat of the Islamic troops in the Uḥud war. This research is qualitative using a historical approach, and the existing data is presented in a descriptive analytical manner. The results of this study reveal that the cause of the defeat of the Muslims in the battle of Uḥud was caused by at least two factors, firstly the ignorance of the archers at the command of the Prophet not to descend the hill, secondly the effectiveness of the Quraysh's ruse by maneuvering the screams of the killing of the Prophet.

This article aimed to reveal the periodization of political  and cultural Islam in Indonesia from time to time. In its development, political and cultural Islam had become an entity that hadattracted the attention of academics in Indonesia. Both types of Islam have always been part of the history of this nation. Therefore, the periodization of the rounds needs to be disclosed in a neat and measurable manner. This research was qualitative using a historical approach, and the existing data were presented in a descriptive analytical manner. The primary data of the research covered the statutes and bylaw of Islamic parties, such as Partai Syarikat Islam Indonesia (PSII), Masyumi Party, Partai Persatuan Pembangunan (PPP), Partai Keadilan Sejahtera (PKS) and Partai Bulan Bintang (PBB), while the secondary data were documents of works of Indonesian authors, journals, and online news or articles. The results revealed that the periodization of Indonesian political and cultural Islam started from pre-independence to post-reformation. PSII, Masyumi Party, PPP, PKS and PBB respectively were examples of political Islam that were established in their era. Meanwhile, cultural Islam was patronized by Jam'iyyat al-Khair, Al-Irsyad, Muhammadiyah, Persis and Nahdlatul Ulama (NU). Both types and groups of the Islam basically had the same goal, namely to carry out Sharia. Therefore, for the political and cultural Islam, the power and sympathy of the people seemed to support the realization of this goal.