View metadata, citation and similar papers at core.ac.uk brought to you by CORE Wawasan: JurnalIlmiah Agama dan SosialBudaya 4,provided 1 (2019 by eJournal): 1-15 of Sunan Gunung Djati State Islamic University (UIN) Website: journal.uinsgd.ac.id/index.php/jw ISSN 2502-3489 (online) ISSN 2527-3213 (print)

PREVENTING RADICALISM: ISLAMIC MODERATION AND REVITALIZATION IN THE BORDER

Ibrahim, Zaenuddin Hudi Prasojo, Sulaiman Institut Agama Negeri Pontianak Jl. Letjend. Soeprapto No. 19 Pontianak, West Kalimantan E-mail: [email protected]

Abstract The growing radical and extreme ideologies recently are not only a concern but also a threat to the social relations of harmony and human peace, including in the border region of Kapuas Hulu, Kalimantan. It is important to spread moderate Islamic teaching to counter this extreme ideology to the people in the border region of Kapuas Hulu. This research examines the roles of religious leaders and religious institutions in disseminating moderate Islam in the border region of Kapuas Hulu to counter the growing influence of radical-extremism. This research employs a qualitative method and the data from field research is presented descriptively. This research shows that religious leaders and religious institutions exist in almost every sub-district in the border region. They teach messages of Islamic moderation that include four principles namely the concept of tawasuth-moderate, tawazun-equality, tasamuh-tolerant, and i`tidal. This principle must be strengthened as a foundation in behaving, acting, speaking, socializing, and living in the Indonesian nation and state. It is on these values and principles that religious leaders and religious institutions reinforce their role in preaching, guiding and fostering people in the border region. Keywords: Radicalism; Revitalization;Strengthen message; Islamic moderation; border region. ______Abstrak Berkembangnya faham radikal-ekstrim belakangan ini bukan saja menjadi kekhawatiran, melainkan ancaman bagi keharmonisan hubungan sosial dan kedamaian umat, tak terkecuali masyarakat kawasan perbatasan di Kapuas Hulu, Kalimantan. Terkait persoalan tersebut, penguatan pesan Islam moderat menjadi sangat penting dalam gerakan dakwah dan pembinaan umat di perbatasan, guna menangkal setiap pengaruh dan paham radikal-ekstrim berkembang. Penelitian ini bermaksud mengkaji peran tokoh agama dan lembaga keagamaan dalam membina umat di kawasan perbatasan, terutama dalam revitalisasi moderasi Islam, pesan dan praktek beragama dalam nilai-nilai lokal masyarakat nusantara. Penelitian ini menggunakan metode kualitatif dengan penyajian data secara deskriptif analitis. Hasil dari penelitian ini menunjukkan bahwa terdapat empat pilar moderasi islam yang mesti direvitalisasi dalam pemahaman dan praktek hidup masyarakat muslim di perbatasan meliputi nilai tawasuth-moderat, tawazun- equality, tasamuh-toleran, dan i`tidal. Pesan moderasi Islam inilah yang mesti direvitalisasi dalam materi dakwah dan pembinaan umat oleh para tokoh agama dan pimpinan lembaga keagamaan di kawasan perbatasan. Program revitalisasiberkaitandengan. memperkuat komunikasi dan koordinasi antar tokoh agama dan lembaga keagamaan di setiap kecamatan dan desa; melakukan kegiatan-kegiatan pembinaan keagamaan, baik melalui program berkelanjutan (rutinitas) maupun spontanitas; memperkuat pesan moderasi Islam dalam materi dakwah dan pembinaan umat. Dengan revitaliasasi moderasi Islam inilah, para tokoh agama dan lembaga keagamaan mampu menangkal faham radikal-ekstrim yang mempengaruhi umat di kawasan perbatasan.

Kata Kunci: Radikalisme; Revitalisasi; Penguatan pesan; moderasi Islam; perbatasan ______

DOI: 10.15575/jw.v4i1.4400 Received: March 24, 2019; Accepted: July 11, 2019 ; Published: July, 2019 Ibrahim, Zaenuddin Hudi Prasojo, Sulaiman Preventing Radicalism: Islamic Moderation and Revitalization in The Border

A. INTRODUCTION Religious radicalism manifests in the ideas West Kalimantan is one of the border and movements with the aspiration to replace provinces with Malaysia. There are at least as the principle of the nation to a four official border crossings posts (Pos Lintas religious-based nation. Meanwhile, secular Batas or PLB) in the province of West radicalism is an idea and movement with the Kalimantan, namely Sanggau Regency with aspiration to delegitimize religion in the Entikong PLB, Sambas Regency with Aruk- constitution and government.5 Sajingan PLB, Bengkayang Regency with The growing understanding of radicalism6 Jagoi Babang PLB, and Kapuas Hulu District and extremism7 has recently become a hot and with Nanga Badau PLB. There are also dozens disturbing issue in the social and religious life or even hundreds of illegal border crossings of the people, it has even presented the between the two countries. This condition potential for conflict in the name of religion.8 certainly gives positive and negative impacts Our society, which has been living in peace, on the social, cultural and economic affairs of harmony and mutual understanding, has been the people of the two countries. disturbed. People who have been able to live The positive impact of the border region together with all differences in term of with high social mobility triggers economic religious understandings, sects and beliefs growth, especially in trading.1 However, the havebeen disturbed by a group of people who negative impact is far more threatening than has rigid understanding and attitude toward that of positive impact, as it is related to the religion. As a result, they easily blame other identity of the nation. For example, illegal groups as being heretic and even accuse others trade,2 illegal labor, thuggery,3 drug as infidel (takfiri). smuggling, human trafficking,4 the waning This condition not only destabilizes ideology of nationalism, the issue of terrorism, religious values and beliefs of the people, but and the influence of radical-extremism. In also undermines the roots of understanding of short, these negative impacts bring great and serious threats to the future of people in the border region. 5Muhyiddin, “Kiai Ma’ruf Amin: Radikalisme Rais Am of PBNU (great leader of NU) Sekuler Ingin Agama Tak Berkontribusi Di who is also the chairman of the Indonesian Kehidupan,” Republika Online, accessed April 14, Ulema Council (MUI) KH. Ma`ruf Amin once 2019, https://www.republika.co.id/berita/dunia- islam/islam-nusantara/17/03/27/onhbgc318-kiai-maruf- wrote an article published in the Republika amin-radikalisme-sekuler-ingin-agama-tak- news portal about this issue. In this article, he berkontribusi-di-kehidupan. mentioned that in nowadays, an 6The term radical-radicalism basicly means the understanding of religious radicalism and opinion that aims at making changes drastically to secular radicalism has been detected. exsisting norm using violent force when necessary. In term of religious radicalisme, it means rigid understanding of religious values and forcefully interfere to others’ understanding in order that otehrs 1Ibrahim, “Hubungan Penutur Bahasa-Bahasa follow their understanding. Melayik: Kes Suku Iban Da Melayu Di Badau, Pulau 7Extrim-extrimismmeans strong belief to certain Borneo” (Universiti Kebangsaan Malaysia, 2013). thought and many times their ideas are beyond the limit 2Reed L Wadley, “Community Cooperatives, of reasonable practices. In term of religion, it refers to ‘Illegal’ Logging and Regional Autonomy in the exsessive fanatism (ta`ashub), easily blanes others as Borderlands of West Kalimantan,” in State, astray and infidel. Communities and Forests In Contemporary Borneo 8Sumanto Al-Qurtuby, Lubang Hitam Agama: (ANU Press, 2006), Mengkritik Fundamentalisme Agama, Menggugat Islam https://doi.org/10.22459/SCFCB.07.2006.06. Iunggal (: Rumah Kita, 2007). See Abdul 3Reed L Wadley and M. Eilenberg, “Vigilantes and Razak Abdulroya Panaemalae and Zaenuddin Hudi Gangsters in the Borderland of West Kalimantan, Prasojo, “Islam and the West: Tariq and the Indonesia,” State, Communities and Forests In Discourse of Religion of Peace for a Global Contemporary Borneo, 2006. Understanding,” Al-Albab 5, no. 2 (2016): 237--250, 4Wadley and Eilenberg. https://doi.org/10.24260/alalbab.v5i2.507.

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tolerance among people who have been built In this case, the task of religious leaders for a long time in Indonesian history. For and institutions is crucial in directing the example, it was reported that a child boldly community whether they convey the message and arrogantly blamed and accused his parents of a peaceful and tolerant understanding of the as an infidel because his parents recited Yasin message of Islam or otherwise. Those and dhikr in the congregation (the case in understanding rooted in Islamic texts and the Nanga Suhaid & Riam Panjang).9 method that these religious leaders undertook Other examples reported that a in understanding these texts.11 (preacher) brought a rousing and provocative This study examines the moderate sermon, blasphemed the local government and understanding of Islam in the da’wah accused them of being a traitor to the people's movement to strengthen people understanding trust and the like, thus triggering polemics of . This moderation (Putussibau case, discussion with Religious understanding of Islam is a way to counter the Instructors). Preaching by an ustadz (chaplain) influence of radical and extreme blames several social and religious practices understanding of Islam. Thus, it is important that have been carried out in the community, to train and revitalize religious leaders and such as tahlilan, mass Qur’anic recitation after religious institutions in order that they spread congregational prayers, (reciting) yasinan, a moderate understanding of Islam. In this pilgrimage to a tomb and so on, which became study, the focus will be spreading moderate public objections (the case in Boyan Tanjung, understanding in the border region of discussions with Religious Instructor). Indonesia called Kapuas Hulu by Religious Furthermore, in some other places, radical- leaders and institutions. extremism brought worrisome when it The scheme of Research appeared in a brutal action in the name of "the truth of religious understanding," making acts THE ROLES OF RELIGIOUS LEADERS REVITALIZATI of terrorism (the case of a pot bomb in South AND INSTITUTIONS ON PROCESS AND AND Tangerang). REVITALIZATION ORIENTATION EFFEORTS The recent development of radical- extremism should not only become a concern but also be responded by concrete actions in RADICAL– MODERAT ISLAM EXTREMISM HOSPITALITY, the form of deterrence (prevention) of its VIOLENT, INTOLERANT, TOLERANCE, RESPECT ANTI-CIVILIZATION FOR influence in Indonesian society, especially the TAKFIRI DIFFERENCESRAHMATA younger generation. In this context, the roles ( - ) N LIL`ALAMIN ( + ) of religious leaders such as kiyai, ustadz, da`i, Figure 1: Logical Framework of the and khatib and religious institutions are research important in reinforcing Islamic messages and understanding that support peace and harmony in the society.10 religious societies, including the concept of "" which is understood to be a mere weapon. 11Islam Nusantara is a term used to refer to the 9Suhaid and Riam Panjang, both are border areas in Islamic characteristics of Indonesian Muslim Kapuas Hulu Regency. If Riam Panjang is a communities. Said Agil Siradj defines Nusantara Islam representation of the Southern Cross route, Suhaid is a as an Islamic practice that is rooted in the nation's representation of the Kapuas River line. history, which upholds tolerance, mutual respect, 10This condition is among the arguments used by civilized and cultured. The teaching that accommodate those who could bring up the idea of preacher and tradition and culture. See , “Islam preacher certification, because there is indeed an Indonesia Bukan Islam Arab,” Detik News, 2015. important role of preacher in influencing religious called it Islam which teaches moderate thought and understanding. Religious figures & messages or middle way (wasathiyah) in Azyumardi institutions are considered the most competent parties to Azra, : Jaringan Global Dan Lokal the problem of the development of radical-extremism in (: Mizan, 2002).

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This field study employed three main accommodate Indonesian local culture as its techniques to collect data namely, observation, identity.13 interviews and Focus Group Discussion In this respect, the existence of extreme (FGD). The data collected is classified and understandings of religion recently could interpreted using communicative data analysis. separate Indonesian Muslims from its cultural Therefore this study specifically aims at roots. The extreme group usually blame other finding a map of the existence of religious Muslim to have been gone astray and not the leaders and religious institutions, as well as true Islam. Some of them act violently and in their preaching and learning activities in the form of terrorism in the name of strengthening the messages of moderate Islam. establishing the true Islam.14 In this condition, In addition, this research also aims at religious leaders and religious institutions examining efforts of religious leaders and needs to strengthenthe concept of Islamic religious institutions and revitalizing their role moderationas the basic values of Islamic in fortifying people from the influence of message and spread it in their teaching and radical and extreme ideology in the border preaching activities, in particular in the border region. This article shows the important role of region. Therefore, this study discusses; 1) the religious leaders and religious institutions in map of the existence of religious leaders and revitalizing the message of Islamic moderation religious institutions as initiator of da’wahat to counteract the development of radical- the border region; 2) religious activities and extremism in the border region. propaganda in the border region; 3) efforts to revitalize and strengthen the message of B. RESULTS AND DISCUSSIONS moderate Islamic in the border region. 1. Da’wah and Strengthening The message of Moderate Islam To strengthen the message of Islamic 13 moderation means spreading the Islamic Islam Nusantara according to Said Aqil Siroj is Islam that was born and struggled and is rooted in the message of moderate Islam. It is deeply related culture of the archipelago. It is differ significantly from to the condition of religious life and the that of in perspective, see Said Aqil Siradj, influence of understanding spread among the Islam Sumber Inspirasi Budaya Nusantara (Jakarta: people. The history of Indonesian Islam differs LTN PBNU, 2015), 204.Islam Nusantara is an to significantly from that of Middle Eastern dialogue between the essence of Islamic teachings in the style of Aswaja(Ahlussunnah wal Jama’ah) and the countries where Islam first emerged. The culture and civilization of the archipelago. Islam and process of Islamization in Indonesia adapted to Indonesian cultural context are not contradict to each local and cultural context.12 other. ... in order to present Islamic teachings that are According to Wahid, Islam is revealed in grounded in the archipelago, an inclusive Islamic accordance with the local and cultural context teaching should be adjusted with a maritime and continental civilization of Indonesia, Isom Yusqi, of the revelation to answer the problems of the “Islam Nusantara Bukan Agama Baru,” in Islam people. Thus, understanding the message of Nusantara Meluruskan Kesalahpahaman, ed. Islam should accommodate the social and (Jakarta: LP Ma`arif NU, 2015). cultural context of the text revealed and the 14Ulil Abshar Abdalla, “Fundamentalisme Agama: context of the text being read, including Mungkinkah Mendirikan ‘Kota Tuhan’ Kembali?”,” in Mengkritik Fundamentalisme Agama, Menggugat Islam Indonesia. Consequently, it should Iunggal, ed. Sumanto Al Qurtuby (Yogyakarta: Rumah differentiate between Islam and Arab, and Kita, 2007), 11-18. See also Umi Sumbulih, “Gerakan does not mean that Indonesian Islam is not Fundamentalisme Islam Di Malang: Studi Atas Hizbut true Islam. Indonesian Islam is unique as it Tahrir, Majlis Mujahidin, Dan Arimatea,” Jurnal Istiqra 6, no. 1 (2007): 1–50. See also Ahmad Zainul Hamdi, “Radikalisme Islam Melalui Institusi Semi- Negara: Studi Kasus Atas Peran MUI Pasca-Soeharto,” 12Abdurrahman Wahid, Islam Nusantara: JurnaL Istiqra 6, no. 1 (2007): 85–126. Meluruskan Kesalahpahaman (Jakarta: Lembaga Ma`arif PBNU, 2015), 1.

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a. The Map of Existence of Religious North Strip Leaders and Religious Institutions Kapuas Strip This section elucidates the existence of religious leaders and religious institutions in the border region, specifically the Kapuas Hulu Districts. It has been known that Kapuas Hulu districts whose area has direct adjacent to Malaysia, precisely Badau (Indonesia) which is close to Lubuk Antu Sarawak (Malaysia). As a district region, there are several religious leaders and religious institutions recognized by the community. South Strip These leaders and institutions are trusted to educate and guide the community in terms of religion. The religious leaders have the authority to Figure 2: Map of Kapuas Hulu teach religious knowledge to the community. These religious leaders are often asked for From data collected, it can be found that advice and guidance from the community. the existence of religious leaders spread in These religious leaders area central figures in every village and hamlet. Their presence is the community and thus their position is significant in empowering the people in the important. border region. Several roles they play in the community include community leader, teacher of the 2. Religious Activities and Da'wah at the , of the , school teacher Border and many others. In principle, those who are There are many religious activities carried called religious leaders are those who have out by religious leaders and religious better religious knowledge who guides the institutions in the border region in Kapuas community in spiritual life. Hulu Regency. The activities can be As a fairly extensive border area, Kapuas categorized as routine activities and Hulu is divided into three zones: South, North, spontaneous. and Kapuas.15The religious leaders in this area Various activities of religious leaders served not only in the district area but also in include, among other things, giving religious sub-district, villages, and hamlets. The guidance for the people around their residence religious leaders identified in this area are and preventing people from negative ustadz H.M. Basri (Sei. Terus-Hulu Gurung), influences in the border region. This can be ustadz Ehsan (Menendang-Pengkadan), ustadz seen from the statement of Ustadz Sukiman, M. Taha (Temuyuk-Bunut Hulu), ustadz H. the former head ofKUA in Badau District Sutardi (Jongkong), ustadz Karyadi and ustadz when the FGD was conducted: Sukiman (Badau), to name a few. ...In Badau there are several routine Figure 2 is the map of Kapuas Hulu religious activities. Some of them were the Districts that contains three areas: establishment of several majlis taklim (religious gathering) in the -surau (small ), especially the women taklim (women religious gathering). There is also TPQ (Quranic School) or TPA 15Ibrahim, “Hubungan Penutur Bahasa-Bahasa (Qur’anic Learning Centre). In mosque al- Melayik: Kes Suku Iban Da Melayu Di Badau, Pulau Hidayahfor example there are Borneo.”

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approximately 100 students who learn the moderate Islam should be disseminated as the Qur’an. We have done all this to fortify the identity of Indonesian Islam.17 people from any bad influence related to These revitalization efforts are aimed more religious understandings...16 at strengthening the role of religious leaders Religious leaders often become a reference and religious institutions in fostering the and a place for the community to ask questions Ummah (aspects of da`i and the mad`u or related to religious issues as well as other communicators and the communicants). general matters. The religious leaders Likewise, the reinforcement of the message of identified in this research categorizes as Moderate Islam is more directed at the content preachers, religious teachers, Quranicteachers or material of the communication of ad-da’wa and mosque . They are served in every given by religious leaders and religious village in the border area. institutions in fostering people in the border Religious institutions identified in this region. research namelyOffices of Religious Affairs This study focuses on the analysis of what (KUA), served as a religious institution that and how the messages of moderate Islam are; gives advice and guidance, especially on What and how the messages of moderate and divorce. Others are Islamic Islam are given and delivered in the process of boarding school and , mosque fostering the Ummah; What and how the management, madrasa management, strategic steps are planned and carried out by institutions and supervision of customs. At the da’i (religious leaders and religious district level, religious institutions that always institutions) in the empowerment process of carry out their role in religious formation are the people in the border region. Special the (MUI), attention is given against the possible Nahdlatul (NU), , influence of radical-extremism that became Da'wah Council, Islamic Da'wah Institute, and vigilance of the nation today. some of the affiliations of Islamic political In this case, the preachers (religious leaders parties. and religious institutions) should not deliver the message in their da'wah related to general 3. The Efforts to Revitalize and Strengthen topic but to be specific addressing moderate the Message of Islamic Moderation at the understanding of Islam and the danger of rigid Border understanding that could lead to radicalism. Of the many religious figures and religious Strengthening the message of Moderate institutions, there are still many strategic Islam in the da'wah and fostering of the religious roles that cannot be carried out Ummah in the border region is urgent to optimally. This means that there are still many provide a fortress (filter) for the people from religious issues that have not been absorbed the influence of radical-extreme ideology that properly by the community. In some places, the role and existence of religious leaders and religious institutions are still ignored and underestimated. Therefore, revitalization 17 efforts are needed to face global challenges, The term Islam Nusantara raised polemic among several people. Some of them said that it brings up a especially with the coming influence of new faction of Islamic ideology and streams. In radical-extremism. The understanding of essence, this paper will not bring the reader to the debate. The author agrees with Buya Yahya, a charismatic scholar from Cirebon. According to him, there is no problem in the term of Nusantara Islam, it becomes a problem when it is used by certain people for certain interests, so that it is understood incorrectly, cited in Fahmi, “Diskursus Islam 16Sukiman, interview by Ibrahim, Badau, Kapuas Nusantara Dalam Refresentasi Media Massa,” Jurnal Hulu, on May 27, 2018. Komunikasi Islam 7, no. 1 (2017): 24–25.

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is contrary to the values of moderation of immediately deny or make a reaction. Indonesian Islam. Moreover, if we do not understand the With all the concepts and objectives above, problem well and adequate, don't easily this study presents interesting information, believe the understandings, like the opinion data, and facts, which were analyzed in order of Jihad bombs with the reward of getting to find the efforts to strengthen the message of to heaven, that's a heresy.19 Moderate Islam in fostering the Ummah in the Still, in the efforts to revitalize the border region. participation of all parties in empowering the The revitalization efforts are indeed related community and to enact the functions of to several programs and plan to increase the religious institutions in the border region, roles and functions of religious leaders and Adeni(head of the Menari Hamlet Nanga religious institutions in fostering people in the Badau) reminded that: border region. Some of the programs are to ...For all residents, if there are new people intensify communication and coordination coming to our region, it is better to report to between religious leaders and religious the local authorities, at least the head of RT institutions with government, police, and or hamlet/village. Or you can even report military. This collaborative attempt aim at yourself to the nearest police station. This strengthening a better synergy in the is important to eliminate suspicion and community development program. All in all, even to filter unsure people, who could the problem of the people is not only a matter influence the local understanding.20 of religion but also a matter of social, political, The efforts of revitalization are also economic, cultural and many others. Ustadz conducted by religious leaders and religious Masni from the Nanga Badau Resort police institutions in villages, sub-districts or district stated: levels. Abdurrahman, an official in the ...because of that, in my opinion, the Badau Ministry of Religious Affairs of Kapuas Hulu people need to build good coordination and District stated: communication, especially with the police The majority of us in Kapuas Hulu are on many issues, as what Ustadz Shalihin belong to Ahlussunnah Waljama`ah...The said that Santoso's [refers to former people should always be monitored by jihadist] followers are here, ....so we can religious leaders in sub-districts. If there is immediately explore the information18 a somewhat different understanding, we In the context of empowerment and will conduct direct training.21 revitalization efforts in the community, the Furthermore, according to him, good religious leaders and religious institutions coordination and communication among all instructed that every element of the parties, especially among religious leaders and community needs to work together and know religious institutions, are essential for the procedures to be done in anticipating efforts to strengthen the role and function of misbehave conduct. This was reflected in the religious empowerment of the people: statement of Ustadz Sukiman, a retired (Head) ...For example, in Badau there was a of the Office of Religious Affairs (KUA) rumorof rejection to the construction of a Nanga Badau: boarding school by the residents. When we Ladies and gentlemen, if you meet with checked, it was more due to personal cases like that (referring to the statement of other sources before), you should listen first, study carefully, and then report it to 19 the authorities or religious leaders. Do not Adeni, interview by Ibrahim, Badau, Kapuas Hulu, on May 27, 2018. 20Adeni, interview by Ibrahim, Badau, Kapuas Hulu, on May 27, 2018. 18Masni, interview by Ibrahim, Badau, Kapuas Hulu, 21Abdurrahman, interview by Ibrahim, Putussibau, on May 27, 2018. Kapuas Hulu, on May 28, 2018.

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problems (interests) between the residents messages of Islamic moderation in the border and the people who undertook the region. construction of the boarding school. So, the Third, it is important to continue rumor of rejection on the basis of religious strengthening communication networks and differences is not true. However, in order to coordination between religious institutions avoid the bigger problem, we, from the and government agencies starting from the Ministry of Religious Affairs, decided to district, sub-district, village, hamlet to RT suspend the program in Badau.22 level in the effort of revitalizing and Imam Shabirin, a member of MUI and strengthening the message of Islamic Regional House of Representative, also moderation. As a result, the effort of mentioned that good coordination and empowering the people by the religious communication among religious leaders leaders and religious institutions run enhanced the empowerment of religious synergically and continuously in the border guidance process.23 Several religious leaders region. who respond in the effort of empowering the Fourth, the next revitalization effort can people in their regions are H.M. Basri also be seen from the good coordination and (Chairman of the District MUI) in Nanga communication among religious leaders and Terus and its surroundings; Ustadz H. institutions, resulting in the agreement on the Mansuruddinin Nanga Semangut and its division of tasks and responsibilities for the surroundings; H.M. Arsyad and H. M. Aniin development of the people in their respective Jongkong and its surroundings, to name a few. places in the border region commanded by the Every region has its own religious leaders District MUI. People must put their trust to assisting the community related to religious MUI District for the highest decision matters and mostly played by the official at regarding any differences of understanding MUI Kapuas Hulu. and religious schools growing in the It is obviously understandable from the community and for Fatwa to the Provincial statement above concerning the efforts to MUI Fatwa assembly. revitalize the role of religious leaders and For these reasons, it is presumably religious institutions in empowering people in necessary to identify and recognize several the border region: First, it is important that all factors that are potential in triggering the parties, all citizens from all elements including disintegration of the people, mainly caused by religious leaders and institutions build good the emergence of radical-extreme ideology in communication and coordination. And more the border region. important still is to optimize and implement the programs of empowering people of the 4. Potential disintegration and radical- border region. extremism at the border Second, All parties and all citizens from all The efforts to revitalize the role of religious elements need to be vigilant of the presence of leaders and religious institutions in new people who bring new ideology that strengthening the messages of Islamic considered the potential to disintegrate the moderation are intended to deter Muslims harmony of the people. Intensive from radical extremist ideology potential that communication and coordination are important influences the relationship and harmony of steps in revitalizing and strengthening people in the border region. Basically, Islam around the border region in Kapuas Hulu is only belonged to Ahlussunnah wal Jama`ah, as revealed by Iman Shabirin: 22Iman Shabirin, interview by Ibrahim, Putussibau, Actually, this region (Putussibau), Semitau Kapuas Hulu, on May 28, 2018.. and Jongkong are generally disciples of Pak 23Suryadi, interview by Ibrahim, Putussibau, Kapuas Ustadz (read: Ustadz Haji Ahmad bin Haji Hulu, on May 28, 2018.

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Abu Bakar). Therefore religious teaching is of the district MUI (Ustadz H.M. Basri) almost the same and there was no problem. and has been running for more than two What becomes a problem is when new years.26 teachings from an outsider are introduced to Furthermore, according to him, there are the people.24 several indications regarding the existence of Furthermore, Iman Shabirin explained that a new religious understanding spread by it is reported that in Jongkong a new grouplike Wahabi Salafiin Nanga Suhaid, understanding is sought of Tauhid Al- Tauhid Al-Wahidiyah in Jongkong and Wahidiyah that categorized as Shi'a. Likewise, Temuyuk, Bunut Hulu. Their understanding in Putussibau, the influence of Wahabi Salafi differs significantly from that of the majority is also identified as this understanding blames of Muslims in this region. many religious as bid'ah (heresy), According to Suryadi, this group teaches tahrim (forbiddance), takfir (infidel) and so the understanding of shari'ah, , ma'rifat, on. This group is too hasty to accuse other and hakikat which are very different from religious practices as astray, even to forbid and what people have known. They teach those to accuse others as infidel when other understandings to ordinary people. Therefore, understanding differs from that of their own.25 it becomes a concern that their understanding Such ideologies are contradicted to the is distorting and unsettling. The main source mainstream religious affiliation and of their teachings (especially Tawhid Al- understanding in Kapuas Hulu as taught by Wahidiyah) is Adam Troy Effendi 's book Ustadz Haji Ahmad. Therefore, according to entitled "Ilmu Sedikit Untuk Segala- Iman Shabirin, serious efforts are needed in galnya...”27 the form of revitalizing the role of religious Furthermore, concerning the teaching of leaders and religious institutions in protecting Tawheed Al-Wahidiyah, Abang Muhammad people from the influence of strange and Shaleh, Head of KUA in Jongkong District, distorted ideas. Another important aspect that explained: must be instilled in the ummah to fortify these In CentralJongkong there is indeed a influences is strengthening the messages of strange religious understanding, namely the moderate Islam, as the basis of religious and understanding of Tawhid Al-Wahidiyah. Islamic values of the people. The KUA facilitated the settlement of the It is also necessary for religious leaders and case by presenting it to the district MUI to religious institutions in the border region to be be studied and find a solution. watchful of any potential disintegration in the Alhamdulillah, It is being processed and community. This is in line with the statement waitfor the decision of the provincial MUI of Ustadz Suryadi, Secretary of the District fatwa regarding the status of this group. MUI during FGD at Ustadz Aziz Jalaluddin's Lately, we have heard that this house: understanding has also spread to other The complication of misunderstanding can regions in the Southern Crossings such as be solved by KUA and MUI through a Landau Apus, Temuyuk and Sukamaju. routine study conducted in many places, in The instructor is from Pontianak. In sub-districts, even in villages. This study Pontianak, this teaching has basis in Pusaka program is led directly by the Chairperson Madinah study group...28

26Aziz Jalaluddin, interview by Ibrahim, Putussibau, Kapuas Hulu, on May 28, 2018. 24Iman Shabirin, interview by Ibrahim, Putussibau, 27Suryadi, interview by Ibrahim, Putussibau, Kapuas Kapuas Hulu, on May 28, 2018. Hulu, on May 28, 2018. 25Iman Shabirin, interview by Ibrahim, Putussibau, 28Abang M. Saleh, interview by Ibrahim, Kapuas Hulu, on May 28, 2018. Putussibau, Kapuas Hulu, on May 30, 2018.

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The statement of the head of KUA also vigilant of the possible party which has immediately received support from Ibrahim, uncertain origins and unsure religious chairman of the District PHBI: understandings to spread its understanding to I agree with the officer of KUA who said the people in their respective regions. that the religious understanding of Tauhid Especially, if the understanding taught is Al-Wahidiyah and his group was very considered not in accordance with the disturbing. Their presence here (Jongkong) characteristics of the people and the is without permission. Consequently, mainstream religious school of Ahlussunnah people are confused and anxious…the wal jama`ah which has been practiced for so characteristics of the teachings of this long in this region. understanding are evident, for example, in prayer (Friday), the followers sit at the back 5. Revitalizing Islamic Moderation to row and noisy. The way they stand in Prevent Radical-Extremism in the praying is also different from our usual Border Region prayers. Their bodies are bent up to 30 The following section presents discussions degrees.29 on: first, the substance of the message of Besides the understanding of Wahabi Salafi Islamic moderation and/or Islam of the and Tauhid Al-Wahidiyah, there are Archipelago famous with the term Islam indications of other understandings that are Nusantara in comparison (vis a vis) with also troubling in the midst of religious radical-extreme ideology); second, Islamic communities (ummah) in the border region, as moderation as an antidote to the growing revealed by Ustadz Suherman, a religious influence of radical-extremism in the border counselor in Jongkong District. region. In addition, in Kelampai (a village in the hinterland of Jongkong upstream) there is a. The Substance of Message of Islamic also a new religious issue, which is about Moderation-Islam Nusantara the raka’at of prayers in Taraweeh. There is This study started from the analytic map of a group of people (young people) who preventive issues and solutive issues in order conveniently change the habits of Taraweeh to examine the substance of the message of prayer in the community from 20 raka’at to the Islamic moderation-Islam Nusantara 8 raka’at. The basis for the change is very versus radical-extremism. simple, there is no cleric or imam who can Table 1 presented becomes a reference in lead Taraweeh prayer 20 raka’at because of examining radical-extreme issues and limited memorization of surah in the strengthening the messages of Islamic Qur’an. Another reason was carried out by moderation by religious leaders and religious the voting mechanism of the mosque institutions in the border regions. This is management. That's what's strange.30 closely related to the term Moderate Islam Considering many issues of various which has become an important discourse in understandings and the potential to the last decade. Many people in the country disintegrate the people, KUA officer of declare themselves as the pioneers of Jongkong District (Abang Muhammad Shaleh) moderate Islam. In short, moderate Islam reminded every religious leader and religious echoed by many parties lately is a typical style institution to guard the people. In addition, to of Indonesian religious diversity or the way of Islamic life of Indonesian people. Therefore,

another term that often comes to the surface

29Ibrahim, interview by Ibrahim, Putussibau, Kapuas along with the term Islamic moderation is Hulu, on May 30, 2018. Islam of the Archipelago (Islam Nusantara). 30Suherman, interview by Ibrahim, Putussibau, Thus, what is the substance of the teachings Kapuas Hulu, on May 30, 2018. of Islamic moderation or Islamic Nusantara

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(Indonesian Islam)? Muhammad Guntur such as tahlilan, Romli and the Ciputat School Team in their grave book entitled Islam Kita Islam Nusantaranotes pilgrimage, and sholawatan that there are at least seven domains of the 5 Egocentric in Religiously inclusive, 31 substantial values of Islam Nusantara; Islam judging, muhasabah Nusantara promotes harmony with local frequently introspective, fastabiqul culture (as practiced by Walisongo).Islam criticizing khairat, and do not take which is able to respect diversity through its others, even the rights of Allah accusing others relationship with local factors, with the as unbelievers foundation adopting good cultural () 6 Tend to be old- Promoting tolerance and values, with three attitudes: a) tolerant fashioned and lita`arafu (Q.S. 49: 13) (allowing and respecting diversity); b) forming intolerant of subcultures (strongholds) in society such as others who have different views ; c) make gradual changes and avoid or beliefs violence. 7 Disliking and Understanding the hating moderate characteristics of Islam Table 1 is a table of analysis of preventive Islamic of the Archipelago - issues - solutive messages: (Radical-extremism organizations Islam in the Indonesian 32 such as NU and way, including its vs. Islamic moderation). Muhammadiyah religious organizations 8 Hating, berating, Respecting for the NO Preventive Solutive Messages even making fun ulema as a Issues (Moderate Islam) of scholars who warasatulanbiya, not (Radicalist- disagree with making fun of anyone's Extremist) their beliefs, religion and beliefs 1 No ceremonies- Developing the attitude despite having a No presenting and spirit of high religious arm for flags, nationalism- hubbul scholarship rejecting wathan minal iman 9 Supporting, even Supporting and joining Pancasila, affiliating with moderate organizations rejecting PPKN extreme and NKRI organizations 2 Isolating Build a harmonious- themselves from communicative family communication with family Islam Nusantara transforms its message 3 Anti-social, Build a social life, open, gradually, non-radical or extreme, avoids excluding the mutual help violent methods and seeking "middle ground", communication "compromise" and "synthesis" with the local with others - the culture. Islam that transformed into the power community 4 Easily-accusing Understanding the of the nation and its development. Its Da'wah others as bid’ah, nature of diversity, the includes education, social services, arts and even condemn nature of truth and culture, and other cultural activities. Islam others in openness (Q.S. 5: 48; Nusantara provides moderate (tawasuth), and worshipping Q.S. 49: 13, etc.) tolerant (tasamuh) values of Islam.33 In the context of nationality, Moderate Islam is an Islamic behavior suitable to 31Mohamad Guntur Romli, Islam Kita, Islam Nusantara: Lima Nilai Dasar Islam Nusantara Indonesian culture which is often known as (Tangerang: Ciputat School, 2016). IslamNusantara. In other words, Islam 32The analysis of this table derrived from various resources, specificallyIbrahim and Imron Muttaqin, “Revitalisasi Peran Tokoh Agama Dan Lembaga Keagamaan Dalam Penguatan Pesan Islam Moderat Di 33Mohamad Guntur Romli, Islam Kita, Islam Wilayah Perbatasan” (IAIN Pontianak, 2018). Nusantara.

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Nusantarais actually manifested in the why in West Sumatra there is a matriarchal religious practice of Muslims in Indonesia. In Islam, in , there is a mosque tower shaped Cirebon, acceptance of the pure teachings of like a Hindu temple in Kudus, in the fountain Islam does not necessarily eliminate where the ablutions are head-engraved with traditional rituals, worshipping rituals, myths, statues (and none of the devotees later worship and the grave pilgrimage for example, which it), and in Tapanuli there is Islam that is are still practiced by the Muslim community to exactly the same as Christians Batak in this day.34 Likewise, Javanese Muslims in essence. Islam of the archipelago is the Suriname also practice the values of Islamic application of Islamic teachings in the way of teachings as well as the traditions of the Indonesian Muslim community which ,35and the Muslim community in cannot be found in Afghanistan or Pakistan, or Bima Sumbawa still preserves local traditions even .38 along with their religious practices.36These are In such a perspective, what we have to evidence that Islamic teachings are accepted understand about the concept of Islam and practiced alongside traditions and local Nusantara, according to Prof. Isom Yusqi, is a culture of the Indonesian people, as intended dialectical process between the Shariʻah and by the terminology of Islam Nusantara. the local culture of the archipelago. It is not Therefore Said Aqil Siroj reminded that the the process of conversion or assimilation39 study of Islam of the Archipelago is not just a because it will jeopardize the true meaning of study of the Islamic region, but more Islam. The Qur’an is in Arabic and it will importantly, is a study of the Islamic values always be. The recitation in the prayer will that exist in this region which has been always in Arabic. The translation of the growing and developing for centuries. This Qur’an will never replace the Qur’an. civilization was developed by saints and However, its translation is important to scholars throughout history, starting from the understand its meaning.40 Pasai Ocean, Malacca, Palembang, Banten, Thus Islamic moderation developed in Java, Pontianak, Bugis, Ternate, Tidore in Indonesia archipelago is based on the primary Maluku and .37 source of Islam with the accommodation of Sarlito Wirawan Sarwono, a professor and Indonesia realities and character. also a psychologist, strongly supports the views of Islam of the archipelago. According 6. Islamic Moderation as an Antidote to to him, Islam was revealed from Allah but Radical-Extremism when practiced by humans on earth, it Strengthening the message of Islamic inevitably has to embrace the culture. That is moderation as a substance for the program of the revitalization of the da'wah movement and the empowerment of the ummah in the border 34Abdul Ghafur Muhaimin, “The Islamic Traditions area is based on the thought that: of Cirebon” (Australian National University, 2006). See First, Islamic moderation is the style and also Busro Busro and Husnul Qodim, “Perubahan identity of multicultural Islamic societies such Budaya Dalam Slametan Kelahiran Di Cirebon, as in Indonesia. Therefore, Islam of the Indonesia,” Jurnal Studi Agama Dan Masyarakat 14, archipelago is supposed to be suitable or in no. 2 (2018): 127, https://doi.org/10.23971/jsam.v14i2.699. accordance with religious and national 35Moh Khusen, “Contending Identity In The Islamic Ritual: The Slametan among Surinamese Javanese Muslims in The ,” Al-Jami’ah: Journal of 43, no. 2 (November 30, 2005): 283, 38Arifin Junaidi, “Islam Nusantara Adalah Islam https://doi.org/10.14421/ajis.2005.432.283-308. Kita,” in Islam Nusantara Meluruskan 36Muhammad Adlin Sila, “Menjadi Muslim Di Bima Kesalahpahaman, ed. Abdurrahman Wahid (Jakarta: Sumbawa Indonesia: Keanekaragaman Politik Dan LP Ma`arif NU, 2015), 102. Budaya” (Australian National University, 2014). 39Yusqi, “Islam Nusantara Bukan Agama Baru.” 37Siradj, Islam Sumber Inspirasi Budaya Nusantara. 40Junaidi, “Islam Nusantara Adalah Islam Kita.”

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characteristics. On the other hand, radical- continuously strengthened (revitalized) by extremism that becomes the problem today religious leaders and religious institutions in actually alienates people from the their da'wah. With the revitalization of Islamic characteristics of locality in religion. In other moderation, religious leaders and religious words, it does not accommodate the religiosity institutions are able to provide a shield- and pluralistic multicultural way of Indonesian stronghold for the people in counteracting the society. influence of radical-extremism in the border Second, the values of Islamic moderation region. Thus, the potential for disintegration in and radical-extremism are contradictory, thus, the community in relation to radical- strengthening one of the values is believed to extremism in the border region can be be an antidote to the values of the other. That overcome immediately. In contrast, any effort is the reason why Islamic moderation (the of da'wah and religious empowerment is message of Moderate Islam) is chosen as the directed to support the revitalization of power of the people to avoid the influence of Islamic moderation through the strategic role radical-extremism. of religious leaders and religious institutions Third, Thus, the role of religious leaders in order to counteract the influence of radical- and religious institutions is crucial. It is extremism in the border region. necessary to strengthen (revitalize) the role of both in conveying messages of Islamic C. CONCLUSIONS moderation in the development of the people In general, this research results in an in the border region. understanding that the emergence of various The values of Islamic moderation are in issues of nationality in the border region is accordance with the teaching of Ahlussunnah caused by the growing influence of radical- Waljama`ah (especially from NU) which have extremism. This condition is the reason for the four basic pillars, namely tawasuth importance to strengthen the message of (moderate), tawazun (equal), tasamuh Islamic moderation by religious leaders and (tolerant) and i`tidal (in favor of truth and religious institutions in the border region. The justice). The four noble pillars are the messages of Islamic moderation basically foundation of attitude, action, speech in the teaches four principles of religious life and community, nation, and state.41 nationality as a characteristic of the Islamic Islamic moderation is actually have been community of Indonesia known as Islam manifested in Indonesian daily practices. In Nusantara are the concept of tawasuth- the remote area of Ulu Kapuas, for example, moderate, tawazun-equality, tasamuh-tolerant the tradition of Pangil Malayis a ritual that and i`tidal). This principle must be combines Islam and local culture.42Other strengthened as a foundation in behaving, practices identified are the tradition of buma, acting, speaking, socializing, and living in the tepungtawar and village treatment.43 Indonesian nation and state. It is on these In sum, the values of moderation, tasamuh, values and principles that religious leaders and tawazun, and i`tidal are essentially the core of religious institutions reinforce their role in the message of Islamic moderation that is preaching, guiding and fostering people in the border region. In more specific, this research concludes: First, with their respective 41Yusqi, “Islam Nusantara Bukan Agama Baru.” capacities, religious leaders and religious 42Ibrahim Ibrahim, “Al-Ṭuqūs Wa ‘alāqatuhā Bi institutions exist in almost every sub-district Huwīyat Muslimī Ulu Kapuas, Kalimantan Al- in the border region. Some of them even Gharbīyah,” Studia Islamika 25, no. 3 (December 1, existed at the village level. These religious 2018): 543–88, https://doi.org/10.15408/sdi.v25i3.6579. 43Ibrahim Ibrahim, “Contiguity of Islam and Local leaders occupy positions as clerics, mosque Tradition on the Hinterland Malays of West priests, Quranicteachers and many others who Kalimantan,” Ulumuna 22, no. 2 (December 28, 2018): become leaders in religious activities to 277–300, https://doi.org/10.20414/ujis.v22i2.286.

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