Pluralism of Religion Based on Sharia as An Anticipation of Intolerance in Muslims Majority Countries of The Southeast Asian

Religious pluralism is a constructive attitude, not only theological normative awareness but also social awareness, where we live in a pluralistic society in terms of religion, culture, ethnicity, and various other social diversity. In addition, religious pluralism must also be understood as a true affinity for diversity. Religious pluralism is a concept that has a broad meaning, is related to the acceptance of various religions, and is used in different ways. Pluralism aims to deconstruct absolutism, asserting relativism and underlying tolerance for differences, heterogeneity, and pluralism not only as facts that must be recognized but pluralism is seen and treated as a form of positivism, not negativism. Besides religious pluralism is also used as a unifying tool and glue for a country, both from the lower, middle and upper classes. In addition, a pluralist who promotes pluralism through pluralism must acknowledge and defend these differences, pluralism, and heterogeneity to be used as useful things. But in fact until now in the midst of society, there are still different perceptions in interpreting plurality and the term pluralism, understanding multicultural meaning based on sharia, not just mere personal perception.


INTRODUCTION
In the current context, pluralism is one of the three parts of a typology of religious attitudes in theological perspective, in addition to exclusivism and inclusivism. An adherent of an exclusive religion sees that his religion is right and other religions are misguided and wrong (Syalaby, 2000: 78). Adherents of an inclusive religion, view that salvation is not the monopoly of their religion (Hick, 1985: 87). Adherents of other religions, who implicitly do what is right according to their religion, are also considered to have salvation. As for adherents of pluralist Vol. 24 No. 1 2021 and interfaith dialogue are externalized by Protestant Christianity in the Western world, the issue has since begun to be phenomenal and historical, not only among Christian clerics but also among Islamic clerics. Religious pluralism is a phenomenon that cannot be avoided. If religious pluralism is not addressed accurately and appropriately, it might cause problems and conflicts between religious communities. It seems that this fact has happened to religions, especially Eastern religions. To find a solution to the conflict between religious communities there need to be the right approaches, including by establishing good inter-religious relations. A progressive view of Islam and religious pluralism comes from a conservative, fundamentalist and radical Islamic circles (Sabiq, 2006: 57).
This needs to be seen in relation to the development of pluralism issues in Southeast Asian countries today, especially in Indonesia, Malaysia and Brunei Darussalam.
Pluralism becomes necessary because every religious tradition will not be able to epistemologically formulate the Absolute Reality called God or the Mystery that cannot be named.
If a religion claims to be able to formulate all things about God, then it has made itself God, and no longer a way of salvation to God (Hick, 1989: 119).
In heterogeneous societies in terms of religion, the use of religion as an exclusive and intolerant religious value system must be avoided, with the potential to trigger conflict and social disintegration. However, on the contrary, understanding, and interpretation of religion that is tolerant and inclusive must be developed.
Religious conflict in a plural society is a very natural thing to happen. This is because every religion has its own characteristics, which do not have the same characteristics. Religion, however, teaches about solidarity and social integrity but has a tendency towards disintegration. Because to strengthen the extent of the truth of a religion, the doctrine that is embraced and understood is used as a reference and guide in dealing with the environment in which it lives and develops. So however religion can be an adhesive element, on the other hand, it triggers a conflict of disintegration (Korten, 1990: 32).
Efforts to erode religious diversity exclusively in society is an urgent demand. In the context of a pluralistic society, inclusive thinking and attitudes are needed which are of the view that outside of the religion it adopts there is also truth, although it is not as complete and perfect as the religion it professes. This view needs to be developed in society. If viewed from the truth of RELIGIA Vol. 24 No. 1 April 2021 each teaching, the view of inclusivism is not contradictory because one still believes that his religion is the best and true, and at the same time he has a tolerant attitude and friendship with followers of other religions.
Sociologically, religious pluralism is a fact that we are different, diverse and plural in matters of religion (Keene, 2006: 202). Pluralism is a social reality, something that is inevitable and undeniable. In social reality, we have embraced different religions. This recognition of the existence of sociological religious pluralism is the simplest pluralism because this recognition does not mean allowing recognition of the theological or ethical truths of other religions.
The plurality of religion as a sociological fact, which ultimately reflects the various paths to the One, is a matter of the relative and the absolute. Basically, man's understanding of his religion is relative, but all this is essential for the sake of the Absolute. While the Absolute, the One is revealed through the ways that are relative.
The view of pluralism does not mean meeting on matters of faith, but only an acknowledgment of the existence of other religions. The view of pluralism does not come to a conversation about the truth that exists in other religions. He did not mention it at all. However, he also did not see the theological teaching errors of other religions. His criticism of other religions is social criticism, in the sense that he criticizes missionaries or sends Christian practices. He did not criticize the theological teachings that exist in Christianity.
Dynamic religious life is reflected in the harmony of religious life that is steady, authentic, and productive with mature religious persons with an autonomous, critical, and open moral attitude (Al-Sa'awy, 2002: 91). They do not close themselves to dialogue, be it a dialogue of life, theological dialogue, dialogue of action, or dialogue of religious experience that is conducted openly and gracefully, and respect each other's differences. These efforts have in fact also failed, due to the way of understanding a number of religious elites who are still weak or exclusive attitudes that are still strong, and normative theological attitudes that are maintained.
Religious pluralism is not a religious plurality, because religious pluralism is a constantly evolving dynamic of thought. Religious pluralism, how dialogue should be a social reality, always communicates to manage plurality. Pluralism is a form of a plural society, which has a relationship with the social and political system of a community. In social science, pluralism is a framework in which there are interactions of several groups that show mutual respect and tolerance for one another, living together (living side by side) and producing results without assimilation conflicts.
Pluralism does not only refer to the reality of pluralism (Johns, 1987: 342-352). Pluralism requires active involvement in the reality of diversity. ISSN: 1411-1632  The pattern of harmony among religious believers is the peace and prosperity of every human being. In order to achieve the dream of each of these human beings, it is necessary to create a condition that forms a building of tolerance for true religious harmony. True harmony and tolerance cannot be formed by means of coercion and formalism, because if that happens, then what exists is tolerance and "artificial" harmony. Tolerance and true harmony are departed from the conscience awareness and initiative of all parties involved in it.
This study presents findings focused on four main problems, namely: first, the pattern of inter-religious harmony in Muslim-majority countries in Southeast Asia; secondly, an analysis of the causes of religious conflicts and their implications for efforts to create religious harmony in these countries; fourth, sharia as a basis for resolving pluralism conflicts and strengthening multicultural attitudes.

Indonesia
Indonesia is a country rich in ethnic, linguistic, cultural and various religions. In the condition of a plural society, of course, it is very vulnerable to internal conflicts in the community. In order to maintain unity and integrity, a strong adhesive is needed that is able to anticipate and solve various problems that arise. Indonesia has the Pancasila which has been agreed to accommodate and protect the sustainability of the diversity, so it is hoped that it can become a strong glue for the integrity of the nation.
The sociological reality that the Indonesian nation consists of multicultural societies must be upheld, respected and nurtured. Precisely because of this recognition of diversity But in reality, Pancasila has not yet been fully used as the strengthen of the nation, it is evident that there are conflicts and even riots that are of tribal background, clashes between groups or political parties, and conflicts based on religious differences that still occur everywhere. In addition, discriminatory treatment and majority domination of minorities often occur, or strong oppression of the weak. Whatever the reason, if that happens, national unity will be difficult to maintain. That is why, here is needed wisdom and awareness from various parties, for the integrity and unity of a pluralistic nation like Indonesia (Lim, 2011: 20-35).
Nevertheless, tolerance is still a big problem in the midst of competition among religions to run the Shari'a and add to their people. Harmonious life is also still a question mark for its realization. Until now it is also still a frightening specter for the people of Indonesia after the issuance of the fatwa of the Indonesian Ulema Council (MUI) diversity which should be able to encourage us to live in harmony, is actually injured by the irresponsible fatwa. So it is no exaggeration to say that prior to the MUI fatwa, religious community life that was relatively harmonious, suddenly turned into tension which eventually led to conflicts everywhere, such as in Ambon, Poso, and Maluku (Sofan, 2017: 87). This conflict also does not rule out the possibility that in the coming years it will continue to be a threat as well as a challenge for religious people.

Malaysia
Malaysian society is a plural society consisting of various religions, nationalities, languages, and cultures with its own uniqueness. This plurality also makes Malaysia a multireligious country with its own uniqueness. However, this diversity is also outlined as one of the main problems in the mission to create the country's development towards achieving the status of developed countries following their own guidelines by 2020 (Hambali, 2008: 81-92). The current situation relating to aspects of religion and interfaith relations, especially between Islam and non-Islam in the Malaysian community is a phenomenon in the relationship between followers of religion today. Some research problems are already known.
There are various suggestions and efforts that have been made in Malaysia, especially in balancing interfaith rights and to foster harmony so that they can live together

Brunei Darussalam
The Control Section of the Sharia Department, are responsible for ensuring the "purity" of Islam, and for investigating and prosecuting violations (Ruliyadi, 2011: 19 Conserving the Islamic State (Islamic law which is Shafi'i -in terms of fiqh -and the Ahl Sunnah wal Jamaah -in terms of its creeds); and perpetuate a country of origin. To implement this Islamic Malay, the government appointed a team to compile material carefully and completely to be included in the curriculum of lessons from the lowest to the highest education (Saunders, 1994: 21).

Causes of Conflicts That Ruin Religious Character
Understanding of what causes conflicts that often arise in the community, especially those related to the coercion of the emergence of the same understanding of the teachings of a religion and negate the religion itself because this attitude will cause prolonged conflict. Every religion will deny the truth of the religion held by others and this is contrary to human values and becomes radical in the personal decisions they have. In history, it has been proven that exclusive attitudes, which tend to be radical, have caused conflicts or even wars between religious communities (Laisa, 2014: 22-31 Having a radical attitude and understanding does not necessarily make a person fall into an exclusive hard-line understanding that even tends to terrorism. There are other factors that motivate someone to fall into this understanding. Motivation is caused by several factors (Fealy, 2006: 73). the teachings in the scriptures that are basic, only contain the main points of the teachings and are not detailed (Mulyadi, 2003: 32-45). Therefore, in understanding religion, it must be based on the values of tolerance of differences in belief, so that it does not cause beliefs that give birth to the roots of fanaticism and radicalism in religion. This needs to be built in religious understanding with the role and synergy of all elements.
In the current era of globalization, radicalism is not only intended to change the order of a region or country, but it is also intended to change the world order to its roots massively. That is the reason that seems to make Mustafa Muhammad Ath-Thahan say that radicalism has become an international phenomenon (Ath-Thahan, 2002: 125). He revealed that in the terrain of action, radicalism has several assumptions and the most basic ones are assumptions that they monopolize the truth, think dogmatically, reject differences or plurality, use idioms or rough terms, such as betrayal, kufr, infidelity, and others. This has a negative impact on people's social lives.

Shariah as The Basis of Resolving Conflicts in Pluralism and Intolerance
Etymologically, Sharia means spring water intended for drinking. Then the word sharia was used by the Arabs to mean a straight path (Manzhur, 2238(Manzhur, -2239. The change in meaning from the original meaning of "spring" becomes a straight path, because "spring" is a means of life for humans, animals and plants that inhabit this world always need water.
The term sharia according to the terminology mentioned, among others, by Manna' Khalil al-Qaththan, is all that is determined by Allah for His servants, both regarding faith, From this definition, it can be seen that the term of sharia is used in two senses, namely in a broad and narrow sense (Erns, 2003: 76). In a broad sense, the sharia referred RELIGIA Vol. The formation of sharia in the principle of the highest theory (asâs al-siyâdah al-'ulyâ) (Syaukani, 2010: 500-515)  to the times and conditions (Sachedina, 1990: 16). Something that is good according to sharia, it is good to do as a law for humans to do something, and vice versa. The permanence of a concept of Islamic law provides consistency in its application so that its treatment also becomes accuracy and confidence that

CONCLUSION
An awareness of the fact of difference is something that is natural and indeed is an unavoidable reality. This means that no one has the right to judge the truth or there is no truth claim and salvation claim from one of the parties. Each party is treated equally and RELIGIA Vol. 24 No. 1 April 2021 equally in discussing the truth of his religion in the form of a critical attitude to the exclusive attitude and all tendencies to disparage and discredit the religion of others, and give each other considerations and give opinions to others based on their own beliefs.
Active willingness to understand religious beliefs, rites, and symbols in order to understand others correctly. Each religious community is required to be able and willing to try to understand the beliefs of others not only from the outside aspect but to the deepest part (inner). From there it can be found the same basis so that it can be a strong foundation for living together peacefully, even though differences are an undeniable reality. Plurality in religion is responded critically through religious diversity which reflects the values of general virtue and social integration. Embed elements of public service value and social integration to be used as a basis for living in order to avoid divisions between religious communities. In essence, all of that refers to the need for an understanding of diversity without division because every religion basically has a goal of truth. Disunity that triggers intolerant and radicalism attitudes actually come from economic injustice due to the modernization of development in the pattern of economic growth. It is this modernity that destroys the local wisdom values of religions. Instead, development is carried out to improve democratic indicators: control of society on every public policy and equality without distinction of ethnicity, religion, race, social and economic status. Therefore, the education of religions and ethics in higher education is considered important because in this institution the potential to create progressive thinking can be compromised in order to create clear ideas and concepts that prioritize the unity and justice of mankind from political, cultural and economic aspects especially in the countries with a Muslim majority in Southeast Asia.