“Ukhuwah Islamiyah is not brotherhood among Muslims, but brotherhood between Muslims and non-Muslims. Brotherhood based on Islam to realize rahmat lil alamin,” emphasized KH Wahab Zarkasy responding to the views of a senior santri (ustadz) from a pesantren in Polmas in a cultural halaqah in Makassar in 2006. Controversy is the interpretation of the Kiai from the DDI Mangkoso pesantren, Barru, South Sulawesi; this is a general line of meaning that is always expressed by preachers, preachers, preachers, and most scholars.
But it also makes sense. Isn’t it from the point of view of language, for example, that ukhuwah Islamiyah is a series of two words intertwined with shifat-maushuf, meaning Islamic brotherhood, not brotherhood among fellow Muslims or among Muslims? It is a set of social and cultural ethics in accordance with the mission of the presence of Islam for the external life of Muslims.
Ukhuwah Islamiyah, in the sense of shifat-maushuf, is slang or etiquette that binds every Muslim when dealing with adherents of different religions and customary holders. Wouldn’t it be if what is desired is solidarity among Muslims, said the Muslim Brotherhood more accurately, once again from the point of view of language?
Thus, it is more for external interests, not for the internal interests of Muslims as has been interpreted and believed. How Muslims view, respond to and associate with anything and anyone different from themselves with the spirit of giving benefit and mercy (the most crucial mission of Islam) is the substance of ukhuwah Islamiyah. And gifts and graces here are not possible based on unilateral claims. Still, they are very touching or related to existence and rights that cannot be blocked or shackled and must be respected and their existence guaranteed.