Sayyid Muhammad Al-Maliki in Al-Salaf Manhaj Fahmi Al-Nushush baina Al-Nadhriyyah wa Al-Tathbiq (tt., 9) mentions that Islam came to invite humanity to love one another, love, love, and forbid to divide each other. In fact, he mentioned that divorce is a reason for all slander and calamity. Furthermore, divorce gave birth to hostility and ignorance.
Efforts to examine the views of the Mufassir were very important to obtain the formulation of an unbroken understanding of discourses related to the understanding of scholars in the field of the Qur'an. and interpretation. Although actually, the argument of Sayyid Muhammad al-Maliki above has used the discourse approach of the Mufassir but on this occasion it was to open more clearly.
Brotherhood, unity, with the framework of thinking Sayyid Muhammad al- Maliki above is an important point in the teachings of Islam. In the Qur'an the letter of Ali 'Imran verse 103 says:  واعتصموا بحبل الله جميعا ولا تفرقوا واذكروا نعمت الله عليكم إذ كنتم أعداء فألف بين قلوبكم فأصبحتم بنعمته إخوانا وكنتم على شفا حفرة من النار فأنقذكم منها كذلك يبين الله لكم آيَاتِهِ لَعَلَّكُمْ تَهْتَدُون
Meaning: And all of you hold on to the rope (religion) of Allah, and do not divorce, and remember the blessings of Allah to you when you are enemies, then God unites your heart then be you because of Allah's favor, those who brothers and sisters; and you are at the edge of the abyss of hell, and God saved you from him. Thus God explained His verses to you, so that you might receive guidance . (Surah Ali 'Imran : 103)
According to information from Al-Zamakhsyari (467-538 H) in Tafsir Al-Kasysyaf (1998: Vol. 1, 601), this verse is a prohibition to divorce as happened in the time of jahiliyyah, which is mutually hostile to each other until there is a war between them. This verse is also a prohibition to say words that cause division.
In Arabic history, as stated in Tafsir Al-Baidhawi it is stated that the tribe of Aus and Khazraj were two brothers but their offspring were there was a war between the two for 120 years until God extinguished the fire of war and hatred among them with the intermediary of Islam (Al-Qaujawi: 1999, Vol, 3, 136).
Imam Al-Qurthubi in his commentary mentioned many histories related to verse discussions This, among others, is the history of Qatadah that the purpose of the verse “Wadzkuru Ni'matallah” Alaikum Idzkuntuntum A'da'an Fallafa Baina Qulubikum “is what happened to the Arab community at that time was killing each other, people the strong will oppress the weak so. with the coming of Islam through intermediaries, their Prophet turned into a brother who loved one another, for the sake of Allah who has no God but Him, actually loving each other is mercy and division is adab (Al-Qurthubi: 2001, Vol. 5, 650).
Here it is clear to us that Islam when its emergence was to become a solution and a means of uniting the debris of the components of society which were scattered and divided. What Sayyid Muhammad mentioned above is the authenticity of Islam, namely as a religion that prohibits and blocks attitudes and actions that can cause or cause division. Because differences are not an excuse for division and division, but, as in the Qur'anic terms, are to know each other.
History presented by Chaiwat Satha-Anand about the attitude of the Prophet when inviting representatives from each tribe to lift together a turban on which there is a hajar aswad as a basis for active nonviolent arguments it is very reasonable and credible. Even Satha Anand does not only see from an Islamic perspective in spreading the spirit of nonviolence, but from a combination of various religious teachings.
The conclusion is that Islam is essentially peace. The above view and information that the Prophet Muhammad was sent as rahmatan lil ‘alamin became important to realize especially by Indonesian and world Muslims. Even the mercy the Prophet was also very widely spread in various information regarding the glory of the Prophet's character in shirah al-nabawiyyah .
So that the direction of understanding purifying religion is to make religion ammunition to make peace with others not only with religion dividing brotherhood and unity. The pressure for religion in the Indonesian context is that every citizen establish brotherhood and maintain unity instead of banging on each other in the name of religion. Thus, the trauma felt by those who refuse to religion is cured, because religion has returned to its origin as a peace and unifying humanity.  Wallahu a'lam bi al-shawab .
A. Ade Pradiansyah  the author is a connoisseur of interpretation of the study.