THE PROMOTION OF THE3 IDEA OF TO AND 2016-2018

By Deddi Batra ID No. 016201200061

A Thesis Presented to the Faculty of Humanities, President University in Partial Fulfillment of the Requirement for Bachelor Degree in International Relations Concentration in Diplomacy 2019

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ABSTRACT

Deddi Batra, 016201200061, The Promotion of the Idea of to Malaysia and Singapore in 2016-2018

Adviser: Dr. Endi Haryono M. Si,

Islam Nusantara It is not a new sect, nor is it a new school in Islam, but a characteristic of in the Nusantara. This concept was only popularized by the public when the PBNU was led by K.H. Said Aqil Siraj making it as the theme of the 33rd NU Congress in Jombang. Islam Nusantara is present as an effort to ward off radicalism and show the whole world the face of a peaceful, tolerant and cultured Islam. The presence of this concept as a form of Islamic understanding based on local identity to preserve the culture of the Nusantara and foster the spirit of community nationalism towards the nation and to dispel the arrival of transnational ideology, for example like radical Islamic ideologies to and its neighboring countries Malaysia and Singapore. The methodology used by the author is a qualitative method, sourced from international journals and books collected online and also from the official websites of NU and related ones. This study explores the efforts to implement the Islam Nusantara in Malaysia and Singapore as a means of diplomacy through a cultural approach. And also the efforts made mainly by Nahdhatul (NU) led by K.H. as an organization that started this idea in socializing the Islam Nusantara also support from government to be well received in Malaysia and Singapore. Islam Nusantara believed to be a new symbol of Islam that emerged from the Nusantara which could be proof that Islam can blend with culture.

Keywords: Islam Nusantara, Nahdhatul Ulama, Cultural Diplomacy, Malaysia, Indonesia, Singapore

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ACKNOWLEDGEMENT

Bismillahirrahmanirrahim. In the name of God, The Most Gracious, The Most Merciful.

Assalamualaikum Wr. Wb.

First and foremost, I would like to convey my deepest gratitude to Allah Subhanahu Wa Ta'ala. Only to Allah I surrender, and only Allah SWT, who gives me this life. Without that, I might not be able to have a will to persist this writing process. For the blessing and grace to write and to complete my thesis. Shalawat and Salam are presented to Prophet Muhammad SAW, the best of man to walk this earth and the most influential revolutionary figure of the world in restoring the civilization of the mankind till today.

My greatest gratitude goes to both of my parents, Harun Hamza and Sri Suharti. I would like to thanks my mother and father for their infinite support in accomplishing my study. Their supports for all these years always motivate me in overcoming challenges in life, and it all will never be repaid. For my little sister Marisa, thank you for being my little sister. Special thanks to my thesis advisor, Mr. DR. Endi Haryono , M.Si, for facilitating the process of my thesis writing and giving me time for consultations. His advices and assistances substantially have helped me in solving out any difficulties during my thesis writing. In addition, I also would like to thank Prof. Anak Agung Banyu Perwita, Mr. Eric Hendra, and Mr. Hendra Manurung also Mbak Arta and Mbak Lina, along with all of the lecturers in International Relations who have shared your knowledge and experiences throughout my studies during the past years in President University. Your warm welcome and insightful suggestions have taught me a lot of great things in the study of social science. My thanks to all my friends in President University, especially IR batch 2012, thank you so much for all great memories and times we have spent during the university life. I am sorry if I could not write all your names

vi on this paper, but remember that our meeting(s) means a lot for me. Thanks to miscellaneous soul mates and friends; Iona Salim, Jamaludin, Eldi Nuryadi, Harris Rilandi (The Boss), Fathur, Anugrah Mahesa, Dilla, Aty Nurhayaty, Louise Johanna Gloria, Kevin Tanuwijaya, Abudzar Al Raffari, Thoriq Anwar, Awale, Raymon Yutto, Stevanus Willy, Faraz Amar, Ramis, Dimas, Gavandy Alvidy, Romero Sinaga, Aidil Sabri, Adin, Rifqi, Miftahul, Ahmad Yasir, Ayu Bella Aestika, Afrigis Sabra, Erwin, Acok. For accompanying me during thesis period and also university life. Moments and memories that we have created will become a great story for our future.

Also big thanks to families in Jambi and Bogor; Uwak Mar, Uwak Udin, Bang Angga, Mang Kasmita, Mang Rustam, Mang Lidin, Bibi Cum, Bibi Zakia. And all that may be forgotten which is not included in this list. Last but not least, thanks for all of the lecturers and staffs of President University, and I wish you all the best in the future.

Deddi Batra

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TABLE OF CONTENTS

THESIS ADVISER ...... Error! Bookmark not defined. RECOMMENDATION LETTER ...... Error! Bookmark not defined. DECLARATION OF ORIGINALITY ...... Error! Bookmark not defined. PANEL OF EXAMINERS APPROVAL SHEET . Error! Bookmark not defined. ABSTRACT ...... v ACKNOWLEDGEMENT ...... vi TABLE OF CONTENTS ...... viii LIST OF ABBREVIATION ...... xi CHAPTER I ...... 1 INTRODUCTION ...... 1 I.1 Background of the Study ...... 1 I.2 Problem Identification ...... 5 I.3 Statement of the Problem...... 6 I.4 Research Objectives ...... 6 I.5 Significance of the Study ...... 6 I.6 Theoretical Framework ...... 7 I.6.1 Soft Power ...... 7 I.6.2 Public Diplomacy ...... 9 I.6.3 Multi Track Diplomacy ...... 11 I.7 Scope and Limitation of the Study ...... 13 I.8 Literature Review ...... 13 I.9 Definition of Terms ...... 16 I.10 Research Methodology ...... 17 I.11 Thesis Structure ...... 17 CHAPTER II ...... 19 HISTORY OF AS THE PROMOTER OF ISLAM NUSANTARA ...... 19 II.1 The Background of Nahdlatul 'Ulama and Islam Nusantara ...... 19

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II.2 The Significant of Islam Nusantara in South East Asia ...... 22 II.2.1 History and Definition of Islam Nusantara ...... 23 II.2.2 Islamic Influence on Nusantara Culture ...... 29 II.3 Islam Nusantara Approaches ...... 32 1. Philosophical Approach ...... 33 2. Cultural Approach ...... 35 3. Linguistic Approach ...... 36 4. Legal philosophy Approach ...... 36 5. Legal Approach ...... 37 6. History Anthropologist ...... 37 II.4 Islam Nusantara Similarities with Other Islam ...... 38 1. Islam Hadhari ...... 39 2. Muslim Madani (Civil Society) ...... 41 CHAPTER III ...... 45 ISLAM NUSANTARA PROMOTIONS CONDUCTED BY NU TO MALAYSIA AND SINGAPORE ...... 45 III.1 NU Efforts in Introducing Islam Nusantara to Malaysia ...... 45 1. PCINU Malaysia ...... 45 2. KMNU Malaysia ...... 47 3. Pagar Nusa Malaysia ...... 47 III.2 Islam Nusantara Promotion in Singapore ...... 48 III.2.1 Seminar at S. Rajaratnam School of International Studies (RSIS) ...... 48 III.3 Asia Islamic Universities Association (AIUA) ...... 50 III.4 The 18th Annual International Conference on Islamic Studies (AICIS) 2018 ...... 51 III.5 Forum High Level Consultation of World Muslim Scholars on Wasatiyyah Islam (HLC-WMS) ...... 52 III.6 The Urgency of Islam Nusantara ...... 53 1. Youth Moral Conduct and Character Development...... 53 2. Islam Nusantara as a Cultural Preserver ...... 54 CHAPTER IV ...... 56 MALAYSIA AND SINGAPORE RESPOND TOWARDS ISLAM NUSANTARA ...... 56 IV.1 Malaysia Agrees With the Concept of Islam Nusantara ...... 57

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IV.2 Singapore Learns About Islam Nusantara ...... 58 IV.3 Soft Power Dimension in Implementing Islam Nusantara ...... 60 IV.4 Multi Track Diplomacy in Utilizing Islam Nusantara Cultural Aspect ...... 62 IV.5 NU Activities as a Form of Acceptance...... 65 CHAPTER V ...... 69 CONCLUSION ...... 69 BIBLIOGRAPHY ...... 72 APPENDICES ...... 81

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LIST OF ABBREVIATION

AICIS : Annual International Conference on Islamic Studies

AIUA : Asia Islamic Universities Association

CIA : Central Intelligence Agency

EUNIC : European Union National Institutes for Culture

HLC-WMS : High Level Consultation of World Muslim Scholars on Wasatiyyah Islam

IN : Islam Nusantara

JNM : Jamaah Nahdliyin Mataram

KBRI : Kedutaan Besar Republik Indonesia

MUI : Majelis Ulama Indonesia

NTU : Nanyang Technological University

NU : Nahdlatul 'Ulama

PCINU : Pengurus Cabang Istimewa Nahdlatul Ulama

RSIS : Rajaratnam School of International Studies

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CHAPTER I

INTRODUCTION

I.1 Background of the Study

Religious diversity in Southeast Asia is something that other continents may not have. There are a number of recognized religions and their influence is very strong in this area. Starting from the Hindu and Buddhist civilization that is so very attached here that is very visible from the remains and temples that are still intact that still exist today which is the real evidence of its development. Then Christianity and Catholicism were also very strong influences whose spread began through voyages carried out by the Portuguese with Treaty of Tordesillas which focused on Gospel Gold and Glory or3G (Bannon, 1971). That treaty was an agreement between Spain and Portugal aimed at settling conflicts over lands. It was discovered or explored by Christopher Columbus and other late 15th-century voyages, the treaty stipulated that any lands with a “Christian king” would not be colonized1.

The history of the entry of is a long polemic that has led to the pros and cons of archaeological and intellectual religious historians, from the alleged arrival of Muslim trading caravans from around 13th century to direct trading caravans coming from Arabia around 7th century. However, the general reference to the entry of Islam in Southeast Asia is through the process of international trade centered on the Straits of Malacca through Persian and Arab Muslim traders. But the process of entering Islam in Southeast Asian states is not entirely the same. Everything has the characteristics of each culture that is completely different.

Islam in the Nusantara is present in the era of the kingdom like the kingdom, as is known that the Srivijaya kingdom was one of the maritime empires that once stood on the island of Sumatra and had a lot of influence in the Nusantara

1 Wright, L. B. (1970). Gold, glory and the gospel: the adventurous lives and times of the Renaissance explorers. New York: Atheneum.

1 with a map based territory stretching from Cambodia, Southern , the Malay Peninsula, Sumatra, West and the possibility of .2

But according to Abdul Malik Karim Amrullah or well known as Buya , it happened in 42 Hijri or 672 AD3. In 718 AD Srivijaya Sri Indravarman after the Caliph Umar bin Abdul Aziz (717 - 720 AD) (Umayyad dynasty) once sent a letter to Umar bin Abdul Aziz and at the same time referred to his title with 1000 elephants, nurturing caregivers in 1000 princesses , and the sons of the king who take shelter under the banner umbrella. Your Majesty said thank you for sending gifts than the Umayyad Caliph4.

In this case, Hamka cited the opinion of SQ Fatimi, a Malaysian sociological researcher who compared with The Forgotten Kingdom Schniger that indeed what was meant was Srivijaya about Muara Takus, which was close to the area with many elephants, namely Mount Suliki. Moreover, in the framework of the former temple there, an elephant statue is made which seems to be valued in. The year of the letter mentioned Fatemi that he dated 718 AD or 75 Hijriah5. From there, Hamka stated that Islam had come to Indonesia since the first century of Hijrah. Another fact that cannot be ignored is that the existence of the book of King Ferlak Lineage written by Abu Ishaq al-Makrani al-Fasi originating from the Makran region, Balochistan now known as north mentions that the Kingdom of Perlak founded in 225 AH / 847 AD was governed successively participated by eight sultans6.

Islam also plays an important role in the birth of Indonesian independence. On 17- 24 June 1916 on the platform of the (PSI) Congress in Bandung, Hadji Oemar Said (H. O.S.) Tjokroaminoto gave a high-pitching speech. The leader of the Great Sarekat Islam cried out about the idea of independence for the Nusantara (Indonesia). The idea was called the term Zelfbestuur or self- government. It also has a major influence on the foundation of the Indonesian

2 Munoz, P. M. (2016). Early kingdoms of the indonesian archipelago and the malay peninsula. Editions Didier Millet. 3 Karim , A. M. (2017). Dari perbendaharaan lama: menyingkap sejarah Islam di Nusantara. Gema Insani. p 3 4 Ibid p 3 5 Ibid p 4 6 Sa, S. (2010). Sejarah dan kebudayaan Islam di Asia tenggara. Pustaka Pelajar. p 11

2 republic, namely or five principles of Indonesia. The first principle is "belief in one God". This is the answer that Indonesia is not a secular state, because there is no dichotomy between the life of the state and religion. Al- has answered that first principle that "wa ilahukum ilahul wahidun": And your god is one God. There is no deity [worthy of worship] except Him. (QS Al-Baqoroh: 163). The second principle is "Fair and Civilized Humanity". This second precept relates to human attitudes and character (akhlak) in socializing, making civilized and civilized human beings the teachings of Islam. Fair or adil in bahasa root from the .read as adabunب َأ read as aadilun and civilized or adab from word ِ د ا عَل word (QS An Nisaa:135). The third principle is "Unity of Indonesia". Indonesia was established not for certain groups, not for certain religions, not for certain regions, so it is appropriate that we eliminate tribal ego, regional ego, primordialism, which will divide our beloved nation. (QS Alhujrot:13). The fourth principle "Popularism Led by the Wisdom of Wisdom in Representative Consultation" or known as democracy nowadays. This is what underlies that every national and state affair must prioritize consensus. No win or lose for this matter, but what is preferred is a joint decision and for mutual benefit. In Islam also known as the concept of reminding each other, of each other's terms of truth and good things (QS Asy Syuraa: 38). The fifth principle is "Social Justice for the entire Indonesian people". Indonesia as a welfare state has the obligation to prosper the entire Indonesian people, without discrimination. All people have the same rights and obligations, regardless of race, class, ethnicity or religion. Islam is so in one verse of the Qur'an (QS An Nahl: 90). Islam was born to spread mercy and peace, not to spread hatred and hostility or even violence. There is no compulsion for everyone to embrace Islam. Allah SWT said: "There is no compulsion to enter the deen (religion) of Islam, actually the right path is clear from the wrong path"(QS Al-Baqarah : 256).

Islamophobia is a negative issue that is always attached to Islam in this era. Islamophobia is contrived of fear or prejudice fomented by the existing Eurocentric and Orientalist global power structure. It is a perceived or real Muslim threat through the maintenance and extension of existing disparities in economic, political, social and cultural relations, while rationalizing the necessity to deploy violence as a tool to achieve "civilizational rehabilitation" of the target communities

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(Muslims or otherwise)7. The biggest case of Islamophobia in Southeast Asia took place in the 2012. On The 2012 Rakhine State riot was a series of conflicts especially between ethnic Rakhine Buddhists and Rohingya Muslims in northern Rakhine State, Myanmar, although in October Muslims from all ethnicities began to be targeted. The riots finally occurred after weeks of sectarian disputes including the rape and murder of a gang against a Rohingya Rakhine woman and the killing of ten Burmese Muslims by Rakhine8.

However, fears of Islam or the symbols associated with it continue to emerge starting from the influence of terrorist groups to appealing opinions through mass media that can significantly influence the public. Indonesian also Malaysian society is now being wrapped up in various moral and social problems which may lead to anarchy. If people want a life that is far from violence, deviation, immorality, or chaos, they must find spirituality essence. Getting to know Islam correctly will open the right way to overcome the problems of Indonesian and Malaysian society today. Therefore, it is good if the people free themselves from the biased propaganda siege of the mass media against Islam, and try to study Islam with a fair and open view directly from the source. Nobody wants to have conflict like in Rakhine case. Cases like that can start from fear due to ignorance of people, afraid of certain symbols, culture and religion in this case is Islam.

With the emergence of issues that lead to misunderstandings about Islam. Indonesia is taking action by promoting Islam Nusantara in Indonesia and also continuing to neighboring countries especially Malaysia in this regard. According to Prof. Dr. KH. Said Aqil Siradj, M.A. as a Chairperson of Nahdlatul 'Ulama (PBNU) Islam Nusantara means Islam that does not erase culture, Islam that is not hostile to tradition, Islam that does not deny or eliminate culture. Also he says Islam Nusantara originally was the theme of NU 33rd conference, Islam Nusantara is Islam that respects the culture and traditions of the ancestors9. According to him Islam Nusantara uses a cultural approach, not with rigid and hard doctrines like Islam in

7 What is Islamophobia. Retrieved from https://justiceformuslims.org/what-is-islamophobia/ 8 Beaumont, P. (2012, October 27). Burma's leader admits deadly attacks on Muslims. Retrieved from http://www.theguardian.com/world/2012/oct/27/burma-wave-anti-muslim-violence# 9 Siroj, S. A. (2016). Penjelasan Islam Nusantara dari Said Aqil Siroj. Retrieved from http://video.metrotvnews.com/ramadan/nbwdP1jk-penjelasan-islam-nusantara-dari-said-aqil-siroj

4 the . The guardians or scholars of our ancestors managed to spread Islam throughout the Nusantara facing , Sriwijaya, without violence. To show that Islam is civilized, dignified, disciplined, and clean in appearance.10.

With the development of Islamophobia propaganda in Southeast Asia lately, the countries around Indonesia have begun to take precautionary measures regarding this matter. In this case is Malaysia, Malaysia is cooperating with other countries in the fight against violent extremism, whether it is under the banner of the , al-Qaeda, , or others11.

I.2 Problem Identification

According to CIA World Factbook, Malaysia as a country who has 61,3% of Muslim population12, whereas in Singapore the Muslim population is at 14% collected in 2015 as the latest13. Even so, the hatred for everything related to Islam has gradually begun to appear in both countries Indonesia and Malaysia. What is interesting is that the biggest divisions arise from Muslims themselves. From differences of opinions to political views, like the emergence of strange ideas such as Islam Liberal and others. The result is like some people are thinking that they are the most Islamic to judge others, not to mention the addition of certain organizations suspected of radical Islam and also some terrorist groups in the country. It causes panic about all things about Islam plus certain media roles within it. Since 2012 until 2017 there have been many cases that have occurred, ranging from insults to the religion of Islam, monotheistic writings, fears of Qur’anic study from certain Ustadz. Because the stigma associated with Islam is a terrorist religion or a radical ones which creates an endless misunderstanding. Hence from that Malaysia also

10 Rifai, B. (2015, July 29). Said Aqil Siradj: Islam Indonesia Bukan Islam Arab. Retrieved from https://news.detik.com/wawancara/2978479/said-aqil-siradj-islam-indonesia-bukan-islam-arab 11 M. P. (2017). Muslims must step up fight against Islamophobia. Retrieved from https://www.nst.com.my/opinion/columnists/2017/09/285780/muslims-must-step-fight-against- islamophobia 12 The World Factbook: Malaysia. Retrieved from https://www.cia.gov/library/publications/resources/the-world-factbook/geos/print_my.html 13 The The World Factbook Singapore. Retrieved from http://www.cia.gov/library/publications/the- world-factbook/geos/sn.html

5 follows in the footsteps of Indonesia by adopting Islam Nusantara as a symbol of Islam that embraces culture who does not oppress minorities also embrace and protect others.

I.3 Statement of the Problem

This thesis would answer the following research question to the topic mentioned beforehand:

Research Question:

“How did Islam Nusantara values be promoted in Malaysia and Singapore in order to build cultural relations between Indonesia, Malaysia and Singapore since 2016- 2018”?

I.4 Research Objectives

This research aims to:

- To find out the reactions of Malaysia and Singapore to the ideas of Islam Nusantara and to know the strategies carried out by the Indonesian Government or organization who is promoting Islam Nusantara. - To describe the promotion, values and ideas of Islam Nusantara.

I.5 Significance of the Study

- It is expected to provide information for students majoring in international relations and the wider community and can be a reference for further research "regarding the development of Islam Nusantara in Southeast Asia" especially in Malaysia and Singapore. - It is hoped that it can provide information for the community about the problems in the development of Islam Nusantara in Southeast Asia, especially in Malaysia and Singapore. Especially the impact on Muslims

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who try to fight against the stigma of terrorists and radicals aimed at them and the views of other societies towards Islam Nusantara.

I.6 Theoretical Framework

In this section, the writer will be using cultural diplomacy theory as an approach of international relations theory that define power implies in each interaction during between Malaysia, Singapore and Indonesia.

Soft Power

Public DIplomacy Multi Track Diplomacy

Figure 1.1 Matrix of the Theoretical Framework

I.6.1 Soft Power

Soft Power is an excellent tool to be used to influence others. Joseph Samuel Nye, Jr. explains about the concept of "Soft Power" through his book titled “Soft Power the Means to Success in World”. For Nye, power is the ability to influence the behavior of others to get the outcomes you want14. There are several ways one can

14 Nye, J. S. (2012). Soft power: the means to success in world politics. Knowledge World.

7 achieve this: you can coerce them with threats; you can induce them with payments; or you can attract and co-opt them to want what you want. This soft power – getting others to want the outcomes you want – co-opts people rather than coerces them. Nye describes soft power as the ability to shape the preferences of others15. Based on Nye statement, it is matched with the idea of Islam Nusantara. Islam Nusantara that implemented by is trying to promote Islam as a symbol of peace who can cooperate with culture based on experience sharing, and not by coerce other countries to adopt it. This method also pretty effective in used as the approach in enhancing the image of a country, and build country’s influences to other, also can pursuing national interests. The writer includes the concept of soft power in this research because the writer see the efforts undertaken by the government of Indonesia is using a soft power approach, and is in accordance with what is trying to do by the government of Indonesia which utilizing Islam Nusantara as an instrument to enhance the image of Indonesia as the role model of biggest muslim country who love peace but also can walk side by side with culture.

Nye explains soft power owned by the country basically depends on three main sources, which are:

“Culture (in which really attach to people), political values/country’s values (when the people feel, whether both inside and outside the country), and the last is foreign policy (that people see it as a legitimate and having moral authority also showing sovereignty).”

This indicates Islam Nusantara which contains the first value that is used by the government of Indonesia part of political values/country’s values that explained by Nye. Indonesia was born and shaped by Pancasila, its pretty clear religious background and culture who bond its people as one. This supposes to be useful in promoting cultural of Indonesia through Islam Nusantara. Indonesia categorized "political values/country values" of Indonesia as the positive achievements of Indonesia, and is highlighted to support Indonesia's soft power. This is emphasized by the president :

15 Ibid

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"Our Islam is the Islam Nusantara, polite Islam, Islam that is full of manners, that is Islam Nusantara, tolerant Islam,"

The president Joko Widodo, said that at the opening of the national conference of the NU religious scholars at the Istiqlal Mosque, Sunday 14 June 201516, also as an expression and his open support for the Islam Nusantara model.

I.6.2 Public Diplomacy

In the mid-1960s as coined by former U.S. diplomat Edmund Gullion that public diplomacy was developed partly to distance overseas governmental information activities from the term propaganda which means had acquired pejorative connotations. Over the years, public diplomacy has also developed a different meaning from public affairs, which refers to a government’s activities and programs designed to communicate policy messages to its own domestic audiences. In the past few decades, public diplomacy has been widely seen as the transparent means by which a sovereign country communicates with publics in other countries aimed at informing and influencing audiences overseas for the purpose of promoting the national interest and advancing its foreign policy goals. In this traditional view, public diplomacy is seen as an integral part of state-to-state diplomacy, by which is meant the conduct of official relations, typically in private, between official representatives (leaders and diplomats) representing sovereign states. In this sense, public diplomacy includes such activities as educational exchange programs for scholars and students; visitor programs; language training; cultural events and exchanges; and radio and television broadcasting. Such activities usually focused on improving the “sending” country’s image or reputation as a way to shape the wider policy environment in the “receiving” country.17

16 Affan, H. (2015). Polemik di balik istiIah 'Islam Nusantara' - BBC News Indonesia. Retrieved from http://www.bbc.com/indonesia/berita_indonesia/2015/06/150614_indonesia_islam_nusantara 17 What is PD?: USC Center on Public Diplomacy. Retrieved from http://uscpublicdiplomacy.org/page/what-pd

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Recently, and notably since the September 11, 2001 terrorist attacks in New York City and Washington DC, public diplomacy has attracted increased attention from both practitioners and scholars from many parts of the world. As distinct from the “narrow” traditional, state-based conception of public diplomacy described above, recent scholarship has offered a “broader” conception of the field’s scope by developing the concept of the new public diplomacy which defines public diplomacy more expansively than as an activity unique to sovereign states. This view aims to capture the emerging trends in international relations where a range of non-state actors with some standing in world politics – supranational organizations, sub-national actors, non-governmental organizations, and (in the view of some) even private companies that communicate and engage meaningfully with foreign publics and thereby develop and promote public diplomacy policies and practices of their own. Advocates of the new public diplomacy point to the democratization of information through new media and communication technology as a new force that has greatly empowered non-state actors and elevated their role and legitimacy in international politics. As a result, a new public diplomacy is seen as taking place in a system of mutually beneficial relations that is no longer state- centric but composed of multiple actors and networks, operating in a fluid global environment of new issues and contexts. The increased interest in public diplomacy in recent years has been facilitated by conceptual developments in other fields. Marketing and public relations notions such as branding have been incorporated by public diplomacy scholars to great effect to cover countries, regions, and cities. Similarly, the concept of soft power coined by international relations scholar Joseph Nye has, for many, become a core concept in public diplomacy studies. Nye defines soft power as “the ability to get what you want through attraction rather than coercion or payments.” In other words, soft power is the degree to which a political actor’s cultural assets, political ideals and policies inspire respect or affinity on the part of others. Thus, soft power has come to be seen as a resource, with public diplomacy a mechanism that seeks to leverage soft power resources.18

18 Ibid

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I.6.3 Multi Track Diplomacy

Multi-Track Diplomacy is a conceptual way to view the process of international peacemaking as a living system. It looks at the web of interconnected activities, individuals, institutions, and communities that operate together for a common goal: a world at peace. The concept is an expansion of the original distinction made by Joseph Montville in 1982, between track one (official, governmental action) and track two (unofficial, nongovernmental action) approaches to conflict resolution.19

There are 9 tracks regarding Multi Track Diplomacy, the nine tracks are:

1. government, 2. professional conflict resolution, 3. business, 4. private citizens, 5. research, training and education, 6. activism, 7. religious, 8. funding, and 9. public opinion/communication

19 Jeffrey Mapendere (2000). Track One and a Half Diplomacy and the Complementarity of Tracks, 1–16. Retrieved from https://peacemaker.un.org/sites/peacemaker.un.org/files/TrackOneandaHalfDiplomacy_ Mapendere.pdf

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Source: Source: Diamond and McDonald, The Institute for Multi-Track Diplomacy20

Within peace building, there exist three main categories of activities. These distinct approaches include:

1. Political peace building, which is accomplished through track-one diplomacy and may consist of political rebuilding. 2. Economic and institutional peace building, which is also a function of track- one diplomacy. It involves the rebuilding of infrastructure and international institutions. 3. Social peace building, a component often unacknowledged by traditional peace building actors. Social peace building is approaching peace through a human element. This means dealing with the emotions of conflict and preparing a framework for de-escalation and violence prevention. This framework for prevention is established by supporting community leaders with skills and tools by which prevention of violence and prevention of escalation are possible. Social peace building also means working with the

20 Corissajoy. (2016, August 10). Multi-Track Diplomacy. Retrieved from https://www.beyondintractability.org/essay/multi-track_diplomacy

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heart, which is fundamental to the work that we do at the Institute for Multi- Track Diplomacy.21

I.7 Scope and Limitation of the Study

The scope and limitation of this study is as following:

1. This research will discussing about the government of Indonesia also Malaysia and organization actions and commitment in promoting Islam Nusantara against Islamophobia, Radical Islam and others in 2016 until 2018. 2. The scope of this research will be on South East Asia especially in Malaysia and Indonesia. In this regard, the timeframe of this research will be limited from 2016-2018. 3. This research will analyze cases, about the development Islam Nusantara in Malaysia and Indonesia. Also the goods and purposes of Islam Nusantara.

I.8 Literature Review

Literature review is one of most important parts in doing research. Creswell state that the study of literature has several purposes, like to inform the readers the results of other studies that are related to the current research, linking research with the existing literature, and can fill the gaps in previous researches22.

The first book to be reviewed is “Gerakan Islam Cultural Islam Nusantara” by Jamaah Nahdliyin Mataram (JNM) with NU 33th conference committee (2015). This book contains about Islam Nusantara, explaining about Islam Nusantara and its differences with other Islam. Starting from the definition, purposes, the teachers in forming Islam Nusantara network, also about the origin of the birth of Islam

21 Ibid 22 Creswell John W., 2010. “Research Design: Qualitative, Quantitative, and Mixed Methods Approaches”, 3th, translated by Achmad Fawaid, . p. 40

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Nusantara. It is very clear in the book that the Islam Nusantara is very different from other Islam, especially in the Arab region, which they noted that the Islamic region of Arabia is very synonymous with violence that does not love culture. It is different from the Islam Nusantara which can blend with culture and not try to erode it. Here is also explained about the territory of Islam Nusantara which includes Indonesia, Malaysia, , Southern Thailand, and regions with certain considerations, such as Timor Leste. The movement to indigenize Islam or as the book state as the cultural movement of Islam Nusantara with intention is to be easily accepted by the local community. Which aims to match Islam with local traditions, especially in the Nusantara Area, because long ago that method was used by old Muslim scholars in order to spread Islam in Nusantara Regions.23

Second, to be reviewed a book by Abd Moqsith from the Faculty of Ushuluddin UIN Syarif Hidayatullah . The title of the book is “Tafsir atas lslam Nusantara (Dari lslamisasi Nusantara Hingga Metodologi lslam Nusantara)” this book tries to explain the basic understanding of Islam Nusantara, its history and the methodology of Islam Nusantara. Academically, this article is referred to as the main references written by Islamic thinkers who for a long time initiated the importance of Islam and the culture of the Nusantara society. By referring to the reference it will be clear how the Islamic dialectic and culture took place so as to form a typical Islam Nusantara. One year later the idea of Islam Nusantara continued to be a public conversation. Controversy and misunderstanding ensued. There are pros, in addition to the contra. In the NU environment groups emerged that were more suited to Islam rahmatan lil'alamin than Islam Nusantara. The aim of this book is to minimize negative allegations against the concept of the Islam Nusantara such as; Islam Nusantara has the potential to undermine the basic teachings of the religion of Islam, or Islam Nusantara is deviated from the Ahlus Waljamaah Islam. It is the same as said by the NU general chairman, KH.

23 Ridwan, N. K. (2015). Gerakan kultural Islam Nusantara. Retrieved from http://digilib.uin- suka.ac.id/25395/

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Said Aqil Siradj stressed that Islam Nusantara is not a new sect or sect and is not intended to change the Islamic doctrine.24

Third, is a journal by Khabibi Muhammad Lutfi from the Mathali'ul Falah Islamic Boarding School, Pati. The title of the journal is “Islam Nusantara: Relations between Islam and Local Culture” This article is to explore the concept of Islam Nusantara (IN) observed from the structural theory of Islam and the relationship of local culture, along with the reason why IN was developed into the concept of Islamic da'wah Rahmatan lil'alamin by Nahdhatul Ulama (NU) intellectuals. It came from NU's intellectual claim that Islam Nusantara was a mediator in the Islamic controversy and the relationship of local culture, moreover on a global scale it would be reported in the International, while Islam Nusantara was still considered a problem and had not been fulfilled standard of knowledge yet. Through a philosophical, socio-anthropolinguistics approach based on data at www.nu.or.id and topic analysis as data analysis, it was found that NU intellectuals used eight approaches to the concept of Islam Nusantara. Islam Nusantara stipulates that Islam influences Indonesian culture and the success and ability of Islam Nusantara to dialogue with Indonesian culture triggers NU intellectuals to promote it to the International. In conceptualizing the Islam Nusantara, NU intellectuals used eight approaches, namely philosophy, culture, linguistics, legal philosophy, law, history- anthropology, history-philology and sociological-anthropological-historical. In explaining this concept, NU intellectuals gave another phrase that gave its meaning. In addition, Islam Nusantara positions Islam as a system of values, , and ubudiyyah jurisprudence that influences Indonesian culture with certain characteristics. Islam Nusantara which is able to dialogue with Indonesian culture peacefully, without violence, and recognition of world leaders, NU intellectuals want to preach it on an international scale. However, the concept of Islam Nusantara that is on the official website of NU is mostly dominated by the opinions of STAINU Jakarta which may not have represented NU in general. In addition, the explanation also seemed elitist, so that the NU people at the "grassroots" level (the

24 A. M. (2016). TAFSIR ATAS ISLAM NUSANTARA (Dari Islamisasi Nusantara Hingga Metodologi Islam Nusantara). Retrieved from https://jurnalharmoni.kemenag.go.id/index.php/harmoni/article/view/27

15 bottom layer) could not yet understand it. Or it could be the creation of new terms to explain Islam Nusantara actually blurs the meaning of Islam Nusantara itself. Although the article is based on limited data and time, at least it can be found in the NU-style Islam Nusantara concept in cyberspace, the site at the beginning of its formulation ahead of the 33rd Congress. The meaning of Islam Nusantara can be developed when data sources are expanded such as other websites, books, or direct interviews with NU figures. Because in general, NU is very progressive both in conceptualizing and campaigning for Islam Nusantara. So that it could be, Islam Nusantara at this time is mature in scientific terms.25

I.9 Definition of Terms

1. Islam Nusantara: is an empirical form of Islam developed in the Nusantara. This term was officially introduced and promoted by the Islamic organization Nahdlatul Ulama in 2015.26

2. Islamophobia: is the fear, hatred of, or prejudice against the Islamic religion or Muslims generally, especially when seen as a geopolitical force or the source of terrorism.27

3. Pancasila: is a basic ideology in life for the Republic of Indonesia. The name consists of two Sanskrit words: pañca means five and śīla means principle. Pancasila is the formulation and guideline of national and state life for all Indonesian people or can be called as the source of all sources of law.28

25 Luthfi, K. M. (2016). Islam Nusantara: Relasi Islam dan Budaya Lokal. Islam Nusantara: Relasi Islam Dan Budaya Lokal, 1-12. Retrieved from http://ejournal.iainsurakarta.ac.id/index.php/shahih/article/viewFile/53/45 26 M. (2015). Apa yang Dimaksud dengan Islam Nusantara? Retrieved from https://www.nu.or.id/post/read/59035/apa-yang-dimaksud-dengan-islam-nusantara 27 What is Islamophobia? - Charter for Compassion. Retrieved from https://charterforcompassion.org/what-is-islamophobia 28 Pengertian Pancasila Secara Lengkap dan Penjelasannya. Retrieved from http://www.romadecade.org/pengertian-pancasila/#

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4. Soft Power: the ability of influencing others to do the things what we want them to do. Soft power is done by bringing up the attraction and it is not done by coercion.29

I.10 Research Methodology

The writer will use a qualitative data analysis method, where this approach is used to understand the interaction in this thesis. The significance of this approach is to discover the motives of states of behavior interaction with validity on specific given situations. Moreover, the research method is used in this research is a case study method. In this context, the case study is well defined. Moreover, this thesis is seeking to describe the appearance of current conditions in light of events, which are based on contemporary history in international relations. This method could help the writer to produce more comprehensive information.

There are several instruments that were used to research for information for this thesis, including secondary sources (books, journals, news media, speeches, publications, and the internet). This thesis is also use primary sources – official statements. An emphasis has been put on primary sources by utilizing more sources originating from the Indonesian government while secondary sources are used as supplementary information to the primary sources.

I.11 Thesis Structure

1. Chapter I

This chapter consists of background of the study, problems identification, statement of problem, research objective, significance of the study, theoretical framework, scope and limitations of the research, literature review, and the research

29 Nye , J. S. (2004). The Benefits of Soft Power. Retrieved from https://hbswk.hbs.edu/archive/the- benefits-of-soft-power

17 methodology. This chapter will show the readers with the large picture of the main idea of the research. The focus of this chapter is to help the readers to understand the discussion of the research in order to avoid any misperceptions to the following chapters.

2. Chapter II

This chapter explains about the history of Islam Nusantara. This chapter will compare Islam Nusantara and another kind of Islam in Malaysia. Also the approaches that used to deliver Islam Nusantara to international level

3. Chapter III

This chapter is main part of this thesis. This chapter explains all about NU as the main character in spreading Islam Nusantara, started from its first publication in the year of 2015 and the progress of promotion to Malaysia until 2018. This chapter also explains the organizations which are created by NU in order to assist NU in this regard.

4. Chapter IV

This chapter is a part of the thesis that consists of analysis of actions which has been done by NU also government involvement in promoting Islam Nusantara as an instrument to fight against the radical Islam Movement. In this part, the writer will try to relate all the cultural diplomacy aspect that has been used by NU towards Malaysia.

5. Chapter V

This is the last chapter of the thesis. This chapter concludes of the research that contains the core points in a summary that have been described in all the previous chapters in accordance with the specified research purposes.

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CHAPTER II

HISTORY OF NAHDLATUL ULAMA AS THE PROMOTER OF ISLAM NUSANTARA

II.1 The Background of Nahdlatul 'Ulama and Islam Nusantara

Nahdlatul Ulama (NU) is the largest Islamic organization in Indonesia. The history of NU's birthday occurred 93 years ago, to be exact on January 31, 1926. The establishment of NU was initiated by prominent kiai from East Java, Madura, Central Java and , who held a meeting at the K.H residence. Wahab Chasbullah in . Besides K.H. Wahab Chasbullah, the meeting of the kiai was also an initiative of K.H. Hasyim Ash'ari. What was discussed at that time was an effort so that traditional could be maintained. Therefore, it is deemed necessary to form a special grounding. In fact, such an effort had been initiated by Kiai Wahab long before. With K.H. Mas Mansur, as written by Ahmad Zahro in the book “Tradisi Intelektual NU: Lajnah Bahtsul Masail” 1926-1999 (2004), Kiai Wahab founded which means "the rise of the homeland" in 1914.

The presence of NU is an attempt to institutionalize the insight of religious traditions that were held long before, namely Ahlussunnah wal Jamaah. In addition, NU as well as other indigenous organizations whether social, cultural or religious in nature that were born during the occupation, basically constituted resistance to the invaders. This is based, the establishment of NU influenced by domestic and foreign political conditions, as well as a revival of political awareness that is manifested in the form of an organizational movement in response to national interests and the Islamic world in general.30

There are many factors behind the establishment of NU. Among these factors is the development and renewal of Islamic thought that requires the banning of all forms of Sunni practice. A thought for Muslims to return to the teachings of pure Islam,

30 KH. Achmad Siddiq (1980). Khittah Nahdliyyah.

19 through breaking away from the "Mazhab" system. For the kiai, the renewal of true religious thought remains a necessity, but still not by leaving the scientific traditions of the previous scholars still relevant. For this reason, Jam'iyah Nahdlatul Ulama is quite urgent to be established immediately. Departing from the emergence of various ad hoc committees and organizations, then after that, it was felt necessary to form an organization that was more encompassing and more systematic, to anticipate the times. So after coordinating with various , because it was not accommodated by traditional kyai to attend World Islamic conferences in Indonesia and the Middle East, an agreement was finally reached by scholars to form an organization called Nahdlatul Ulama (Awakening of Ulama) on 16 Rajab 1344 H (16 January 31, 1926) in the city of Surabaya. This organization is led by K.H. Hasjim Asy'ari.31

To emphasize the basic principles of this organization, K.H. Hasjim Asy'ari formulated the book Qanun Asasi (basic principles), then also formulated the book I'tiqad Ahlussunnah Wal Jamaah. Both books are then embodied in the NU Khittah (plan), which is used as a basis and reference for NU citizens in thinking and acting in the social, religious and political fields. Islamic law returns to the teachings of "pure" Islam. That is the way Muslims break away from the "Mazhab" system. For the kiai, the renewal of true religious thought remains a necessity, but still not by leaving the scientific traditions of the previous scholars still relevant. For this reason, Jam'iyah Nahdlatul Ulama is quite urgent to be established immediately.32

The beginning of NU's practical political journey began in 1945, when together with other Islamic organizations formed a party called Masyumi (Majlis Syuro Muslimin Indonesia) which was announced to be established on November 7, 1945. NU became a special member and was allocated a seat at Majlis Syuro. During the 1952 Palembang Conference, it was decided that NU would leave Masyumi. This is due to the attitude of party executives who no longer consider Majlis Syuro as the supreme council. After leaving Masyumi and becoming a stand-alone political party in 1952, NU was immediately busy with preparations for the first general

31 Sejarah. (n.d.). Retrieved from https://www.nu.or.id/static/6/sejarah 32 Ibid

20 election in 1955. The time that NU had to fight in the 1955 Election was relatively short when compared to other major parties.33

In 1983, on the results of the 86th National Conference, it was decided that NU was no longer involved in politics and became a purely religious organization. But it should be noted that this did not eliminate the status of NU as a large mass organization and strong mass solidarity. NU felt that too engrossed in politics, NU had neglected social duties of religious and educational. The all-political practical orientation resulted in NU falling into an all-tactical political pattern to fight for political benefits that are only temporary. NU's attitude and actions have always been linked to profit and loss orientation in terms of political interests only. In addition, by plunging into politics, NU was afraid of losing its main goal, which was to unite Muslims into a forum called NU, which was caused by differences in interests in politics.34

Despite the attribute like and , the original tradition or the authentic of Islam Nusantara are, which is made as a form of creativity, tradition as a form of creativity, literature works, and sprinkling of tombstones marked with marks and artifacts, mystical sciences which are still preserved till today.35

Starting from the awareness of its significant role for the community, it seems that NU is also aware that there is a greater responsibility. Finally, by eliminating the bulkhead of its community organizations, NU then gave rise to the theme of Islam Nusantara. The appearance of the Islam Nusantara phrase is actually not a discovery of a new Islamic school or teachings. Because, according to Dr. H Eman Suryaman, Chairperson of West Java PWNU, Islam Nusantara is "an Islamic model based on sociological-demographic".36 This is in line with NU's step out of politics to continue its Khittah.

33 Mun’im, A.2015. KH Wahab Chasbullah Kaidah berpolitik dan bernegara. 34 Jejak NU Tinggalkan Politik Praktis dan Perkuat Khittah 1926. (2018). Retrieved from https://www.nu.or.id/post/read/94009/jejak-nu-tinggalkan-politik-praktis-dan-perkuat-khittah- 1926 35 Ridwan, N. K. (2015). Gerakan kultural Islam Nusantara. Retrieved from http://digilib.uin- suka.ac.id/25395/ p 5 36 Islam Nusantara, Dari NU untuk Dunia. (2015). Retrieved from https://www.nu.or.id/post/read/60706/islam-nusantara-dari-nu-untuk-dunia

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Islam Nusantara carried by NU has its own uniqueness, the thing that distinguishes between Islam Nusantara and Islam in the Middle East. The exact geographical location also influences the pattern of development and religious characteristics from one country to another. In the obligation to worship it is no different from the others. But in later development there are things that are different from Islam Nusantara. Such as the reverence toward the teachers, respect for teachers, and respect for others. NU also give an example regarding that one, For example, there is a student who has a teacher named Amin. Ethically the student calls his teacher as "Mr. Amin?". The right kind of ethics for a and student must call him "Pak Guru", not "Pak Amin.”. Also in the Middle East Muslims are divided into groups like Sunni and Syi’ah that turns into religious conflict said by Deputy Chair of Rembang Branch of Nahdlatul Ulama (PCNU) KH Adib Bisri Hattani (Gus Adib).37. As well as took part in Islamic traditions such as the grave pilgrimage, tahlilan, and commemorating the birth of the prophet, including celebrations, obediently carried out by traditional Indonesian Muslims. However, after the advent of modernist Salafist Islam followed by Wahhabi teachings from Arabic, this scriptural puritan Islamic group rejected all forms of tradition and denounced it as an act of polytheism or heresy, denigrated as a form of syncretism that damaged the sanctity of Islam. This condition has created religious tensions, uncomfortable togetherness, and spiritual competition between the traditional Nahdlatul Ulama and modernist and puritanical .38

II.2 The Significant of Islam Nusantara in South East Asia

Islam Nusantara is a series of long history of Islamic civilization of Southeast Asia, whether social, intellectual and cultural history. The wild development of radical ideas by bringing the name of religion has become a frightening specter in this era, especially those related to Islam. The absence of detection of terrorist groups

37 Ini Sejumlah Ciri Islam Nusantara. (2016). Retrieved from https://www.nu.or.id/post/read/69748/ini-sejumlah-ciri-islam-nusantara 38 Ridwan, N. K. (2015). Gerakan kultural Islam Nusantara. Retrieved from http://digilib.uin- suka.ac.id/25395/ p 252

22 infiltrating within a Muslim-majority country is very sad. And also the news by various media that corners Islam in many ways is also like scaring people with everything related to Islam. Islam Nusantara is another form of Islam that emerged from the Nusantara, especially in the Indonesian territory. This understanding arises as a form of the Muslims in the area who get along and can accept differences and tolerance with any belief in the surrounding. As a form of resistance from ideas that carry the name "Islam" but take actions that are not in accordance with what is taught in the religion. Then to spread an understanding, that Islam is not as reported by many media in this era that is harsh and intolerant towards adherents of other religions. Islam Nusantara is an important part of connecting Indonesia and Malaysia to form diplomatic relations in the form of culture, which becomes the main concern of writing the discussion in this chapter.39

II.2.1 History and Definition of Islam Nusantara

Islam and Nusantara are two words that make up the Islam Nusantara which also means Islam as religion in the Nusantara. Islam is a religion that believes in one God, namely Allah. With 1.8 billion followers worldwide, Islam is the second largest religion in the world after Christianity.40 Islam means "surrender", or complete surrender to God. Followers of Islamic teachings are called Muslims, which means "one who submits to God" or more fully is Muslim for men and Muslimat for women. Islam teaches that Allah is the only god entitled to be worshiped and Muhammad is the last prophet and apostle sent to the world by Allah. It is enough to say this sentence and believe in it, someone is immediately considered embracing Islam. Islam regards itself as the only true religion which is the source of all other religions, including Judaism and Christianity.41

39 NU (2016). Asal-Usul Islam Nusantara. Retrieved from http://www.nu.or.id/post/read/66409/asal-usul-islam-nusantara 40 Hackett, C., & McClendon, D. (2017, April 5). World's largest religion by population is still Christianity. Retrieved from http://www.pewresearch.org/fact-tank/2017/04/05/christians-remain- worlds-largest-religious-group-but-they-are-declining-in-/ 41 GotQuestions.org. (2010, July 1). What is Islam, and what do Muslims believe? Retrieved from https://www.gotquestions.org/Islam.html

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Nusantara is a term used to describe an archipelago that stretches from Sumatra to Papua, which is now largely an Indonesian territory. This word was first recorded in Middle Javanese literature (12th to 16th century) to describe the state concept adopted by Majapahit. After being forgotten, at the beginning of the 19th century the term was revived by Ki Hajar Dewantara.42 When the use of the name "Indonesia" (meaning the Indian Islands) was agreed to be used for this idea, the word Nusantara remained used as a synonym for the Indonesian archipelago. At this stage of the proposal, the term "competes" with other alternatives, such as "Indonesië" (Indonesia) and "Insulinde" (meaning "Indian Indies"). This last term was introduced by Eduard Douwes Dekker.43 This understanding has until now been used in Indonesia. As a result of subsequent political development, this term was then used to describe the unity of the islands' geographies located between the continents of Asia and , including the Malaysia Peninsula but usually did not cover the . In this last sense, the Nusantara was the equivalent of the Malaysia Archipelago, a term popular in the late 19th century to the beginning of the 20th century, especially in English-language literature.44 Because the majority of the islands are in the territory of Indonesia, the Nusantara is usually synonymous with Indonesia. This term, also constitutionally confirmed in Indonesia by the Presidential Decree (Presidential Decree) No. IV / MPR / 1973, concerning the Outline of State Policy Chapter II Sub E. The word Nusantara is added with the word insight.45

During the interview on MetroTV, Prof. Dr. KH. Said Aqil Siradj, M.A. as a Chairperson of Nahdlatul 'Ulama (PBNU) states. Islam Nusantara means Islam that

42 Kroef, J. M. V. D. (1951). The Term Indonesia: Its Origin and Usage. Journal of the American Oriental Society, 71(3), 166. doi: 10.2307/595186 43 Ibid 44 NU (2010). Majapahit Pembuat Peta Nusantara. Retrieved from http://www.nu.or.id/post/read/23044/majapahit-pembuat-peta-nusantara 45 jdih.kemenkeu.go.id. Retrieved from https://jdih.kemenkeu.go.id/fullText/1978/IV~MPR~1978TAP.HTM

24 does not erase culture, Islam that is not hostile to tradition, Islam that does not deny or eliminate culture.46

Islam Nusantara or Indonesian Islamic model is an empirical form of Islam developed in the Nusantara at least since the 16th century, as a result of interaction, contextualization, indigenization, interpretation, and as a language uptake of universal Islamic teachings and values, which are in accordance with the socio- reality Indonesian culture. This term was officially introduced and promoted by the Islamic organization Nahdlatul Ulama in 2015, as a form of alternative interpretation of global Islamic society which has always been dominated by Arab and Middle Eastern perspectives47. Besides Malaysia, one of the regions that deserve attention in the context of Islamic history in the Southeast Asian region is Singapore. Apart from the fact that the Muslims are a minority, the problem of the early history of Islam in this country is relatively lacking in attention. In fact, Singapore was once one of the centers of production (printing) of religious books around the 19th century AD until the beginning of the 20th century AD According to Sugihara Yumi, lecturer in "History of Islam in Indonesia" at Osaka University, Japan, "Singapore became a vital center of Islamic publications between 1860 and 1900, because it was a meeting point of the political and economic networks concerning the West and the East, and it was the main port for the outward-bound journey to Mecca”48

Singapore's position at the tip of the Malay Peninsula in the southeast of Malaysia makes it the most strategic place in the trade routes and sea lane traffic. Because of its strategic position, Singapore has been an important place in the Southeast Asian region since time immemorial. Because of that, Singapore was always visited by traders and also became a struggle for the kingdoms or sultanates around it, and then by the invaders. In the context of the spread of Islam around the Strait of Malacca, several sultanates once ruled this area, such as the

46 Siroj, S. A. (2016). Penjelasan Islam Nusantara dari Said Aqil Siroj. Retrieved from http://video.metrotvnews.com/ramadan/nbwdP1jk-penjelasan-islam-nusantara-dari-said-aqil-siroj 47 NU (2015). Apa Yang Dimaksud Dengan Islam Nusantara? Retrieved from http://www.nu.or.id/post/read/59035/apa-yang-dimaksud-dengan-islam-nusantara 48 Saefullah, A. (2016). Tumasik: Sejarah Awal Islam di Singapura (1200-1511 M). Jurnal Lektur Keagamaan, 14(2), 419. doi: 10.31291/jlk.v14i2.507

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(1398-1511), the (1511-1699), and the Johor Riau Sultanate (1699- 1818) or from the end of the 14th century until early 17th century AD Previously, as the ancient period of Singapore around 1200-1398, two Hindu Buddhist kingdoms in the archipelago, namely Srivijaya and Majapahit had also mastered it.49

The entry of Islam into Singapore and Malaysia is related to the arrival of Islam in Southeast Asia. Regarding the process of coming to Islam in Southeast Asia, historians disagree as to when and where it came from. Studies on the theory of the arrival of Islam in Southeast Asia have been carried out, both his theories and critical reviews of these theories. Therefore, an explanation of this matter is presented concisely based on one of the existing reviews. The following are the theories of Islamization in Southeast Asia.

A. The first theory, "Arabic Theory", states that Islam came to Southeast Asia directly from Arabia, precisely from Hadramaut. According to this theory, Islam entered Southeast Asia since the time of the first Hijri century or the 7th century and the 8th century AD. The process of entry of Islam at this time was marked by the dominance of Arab traders in West-East trade. This theory is supported by facts from Chinese sources which state that by the 7th century AD, there was an Arab trader who became a leader in an Arab Muslim settlement on the coast of Sumatra.50

Crawfurd supports this theory, although he still considers the role of Muslims from the east coast of India, the "Mohammedans" in East India. While Kaijzer argues that Islam in Southeast Asia indeed originated in the Middle East, but more precisely originated from , because Muslims in Southeast Asia, especially in the archipelago, are predominantly Shafi'i who are the same as Egypt. Niemann and de Hollander revised the vision of Keijzer a bit, stating that the source of Islam in the archipelago came from Hadramaut. While Veth only mentions "Arabs", without

49 Ibid p 5 50 Azra, A. (2004). Jaringan ulama: Timur Tengah dan kepulauan Nusantara abad XVII & XVIII : akar pembaruan Islam Indonesia. Ed. rev. Jakarta: Kencana. p 6

26 expressing more deeply whether from Hadramaut, Egypt, or India51. This theory is also strongly held by Hamka, who said that despite the role of Persia and India, the first time Islam entered Southeast Asia was brought directly by Arab Muslims. Likewise with Al-Attas who asserted that Islam entered Southeast Asia was brought directly by Arab Muslims. This can be proven by what he calls the "General Theory of Islamization of the Nusantara", which must be based on the history of Malay- Indonesian Islamic literature and the history of Malay Worldview as seen in the changing concepts and key terms in Malay-Indonesian literature in the century. -10 to the 11th M. According to him, after Islam came, there had been a shift in the Malay-World View. Likewise before the 17th century AD, all relevant Islamic literature on religion in Southeast Asia, precisely from Arabic names, not from Indian Muslims. Even the names and titles brought by the carriers of Islam to Southeast Asia are Arab-Persian Muslims52.

B. The second theory, "Indian Theory" proposed by several experts from the , including Pijnappel (1872), who said that Islam in the Nusantara came from India, precisely Gujarat, so this theory is better known as "The Gujarat Theory". According to him, the origin of Islam in establishing contact with Southeast Asia departed from the Gujarat and Malabar regions. Based on the French translation of the travel records of Sulaiman, Marco Polo, and Ibn Batuta, he stated that the Arabs who converted to Shafi'i, after immigrating and settling in the Gujarat and Malabar regions of India, then brought Islam to the Nusantara. In Pijnappel's view, the earliest contact was through trade contacts. He believed that through trade it was possible to establish links between Islam and Southeast Asia, even according to him the Persian terms from India were used in the language of the people in the port cities53.

51 Azra, A. (2004). Jaringan ulama: Timur Tengah dan kepulauan Nusantara abad XVII & XVIII : akar pembaruan Islam Indonesia. Ed. rev. Jakarta: Kencana. p 6 52 Amrullah, Abdul Malik Karim (2017). Dari Perbendaharaan Lama: Menyingkap Sejarah Islam di Nusantara. 53 Azra, A. (1999). Renaisans Islam Asia Tenggara: sejarah wacana & kekuasaan. Cet. 1. Bandung: Remaja Rosdakarya. p 32

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This theory is confirmed by Snouck Hurgronje who said that when the Arab Muslim community was established in several cities in the port of the Indian Continent, they entered the Malay-Archipelago as the first propagators of Islam. He called the port city of Dakka in South India a carrier of Islam to the archipelago. Only then did the Arabs, especially those who identified themselves as descendants of the Prophet Muhammad, use the title Sayyid and Sharif, who carried out and completed the process of preaching Islam, both as Ustaz and as Sultan. Morrison, in 1951, confirmed India as the place of origin of Islam in the archipelago. Koro-Mandel Beach is called as a place for Muslim traders to go to the archipelago.54

C. The third theory, "Bengal Theory", was conveyed by Q. Qadarullah Fatimi who concluded that Islam entered Southeast Asia or the Archipelago through Bengal (Bangladesh). According to him, Islam came first around the 8th century H (14th AD). He concluded this conclusion based on Tome Pires who stated that the majority of prominent people in Pasai were Bengalis or their descendants. Islam first appeared in the 11th century in Semenajung Malaya from the east coast, not west (Malacca), namely through Canton, Phanrang (Viet-nam), Leran and Trengganu. In addition, some of the inscriptions found in Trengganu are also more similar to the inscriptions in Leran East Java55. D. The fourth theory, "Persian Theory" states that it was the Persians who brought Islam to Southeast Asia. This theory is supported by strong data regarding the voyages of the Persians to India and through the Southeast Asian region to China. According to Chinese news, Yuan-Tchao, who wrote Tcheng-yuan-sin-ting-che-kiao-mou-lou in the 99th century, recorded that around 35 ships from Persia had landed in Palembang in 99 AH (717 AD)56 E. The fifth theory says that the spread of Islam in Southeast Asia was driven by "battles" between Islam and Christianity to get followers or adherents of

54 Azra, A. (2004). Jaringan ulama: Timur Tengah dan kepulauan Nusantara abad XVII & XVIII : akar pembaruan Islam Indonesia. Ed. rev. Jakarta: Kencana. p 3 55 Azra, A. (1999). Renaisans Islam Asia Tenggara: sejarah wacana & kekuasaan. Cet. 1. Bandung: Remaja Rosdakarya p 32 56 S. A. Islam di Nusantara: Historiografi dan Metodologi. Retrieved from https://www.researchgate.net/publication/316213331_Islam_di_Nusantara_Historiografi_dan_Met odologi

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each religion. This theory put forward by Schrieke. He was of the view that, in fact, the expansion carried out by the Portuguese, which later became a colonization effort, was a continuation of the Crusade chain in Europe and the Middle East. According to him, the adventure and voyage carried out by the Portuguese to Asia was his ambition and desire to achieve an honor combined with religious zeal. After they were able to expel the Moors (Muslims) from the Iberian Peninsula, then conquered several areas along the west coast of Africa to reach the Cape of Good Hope, South Africa, then they then resumed colonialism in Southeast Asia57.

Schrieke's opinion was reinforced by Reid who said that in the middle of the 15th and 17th centuries there had been an increase and strengthening of polarization and exclusivism of religion, especially Islam and Christianity. But this theory received criticism from Naquib Al-Attas which is quite hard. According to him, Christianity as a religion, is not an important enough reason to show the spread of Islam in Southeast Asia. Because, for Al-Attas Christianity appeared and got its influence on the archipelago when the 19th century. Al-Attas's refusal is reasonable, because he insisted that Islam spread in Southeast Asia since the 1st century AD or 7th century AD58.

II.2.2 Islamic Influence on Nusantara Culture

By referring to the concept of Islam Nusantara (IN) above, ; Islamic values, theology (belief system), thoughts, and practices of worship that are qath'i, are also considered as local-Arabic Islamic teachings. While Indonesian culture is thought, behavior, material, and value systems that have certain characteristics, such as beliefs and beliefs that are different, open, egalitarian, do not feel the highest of one another, courtesy, manners, tolerance, weruh saduruning winarah (know things before they happen) and suwuk (treating illness with prayer), hamengku (new culture can be maintained), hangemot (acceping new culture), and hangemong

57 Azra, A. (2004). Jaringan ulama: Timur Tengah dan kepulauan Nusantara abad XVII & XVIII : akar pembaruan Islam Indonesia. Ed. rev. Jakarta: Kencana. p 13 58 Azra, A. (1999). Renaisans Islam Asia Tenggara: sejarah wacana & kekuasaan. Cet. 1. Bandung: Remaja Rosdakarya. p 31-34 and 36-39

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(culture can be fostered). So, these are elements of Islamic culture and the Nusantara59.

The influence of Islam in the Nusantara is so strong that it covers a variety of things such as;

A. Language, and Arabic Names

Al-Quran, as an Islamic holy book, uses Arabic, the mother tongue of the Prophet Muhammad. In its development, Arabic is also used by non-Arab Muslims in various religious activities, especially prayers and recites (read the Quran). Quite often a Muslim who is good at reading the Quran in Arabic but he lacks or does not understand the literal meaning of the texts in the holy book. And indeed one of the traditions states that it is very obligatory for every Muslim to read the Quran even though the person concerned does not know the meaning and meaning of the verses that are recited (unless he read the translation). In the Christian calendar, the names of seven days a week in Indonesia use Arabic names, namely Monday (Isnain), Tuesday (Sulasa), Wednesday (Rauba'a), Thursday (Thursday), Friday (Friday) ), Saturday (Sabt). Six of the seven days are all from Arabic, except Sunday (Arabic: Sunday) which comes from Flaminggo from Portuguese. Only certain people use the word "Sunday" for Sunday. The term "Sunday" is done by Portuguese Christians when they worship in church on that day. In addition to letters, a number system (0, 1, 2, 3, etc.) was adopted from Arabic culture; even all nations use it until now. In addition to the names of the day, Arabic names are also applied to the names of people, for example Muhammad, Abdullah, Umar, Ali, Musa, Ibrahim, Hasan, Hamzah, and others. Likewise Arabic vocabulary mostly taken from words in the Quran many of which are used as names of people, places, institutions, or vocabulary (nouns, works, and attributes) that have been Indonesianized, for example: nisa (female ), grace, blessing (blessing), sustenance (fortune), books, worship, history (syajaratun), majelis (majlis), great (haibat), hospitality

59 F. (2015). Gali Konsep Islam Nusantara, STAINU Jakarta Adakan FGD Berkala dan Tematik. Retrieved from http://www.nu.or.id/post/read/58791/gali-konsep-islam-nusantara-stainu-jakarta- adakan-fgd-berkala-dan-tematik

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(friendship), saga, preamble, and many more. Many of these absorption words have experienced a shift in meaning (widened or narrowed), along with the times60.

B. Field of Aqeedah, Law and Governance

Before the inclusion of Islamic teachings, the Malay community had a variety of religions and beliefs such as Hindu-Buddhist and traditional beliefs of Animism. Trust Animism is a belief that every object has a soul or spirit that has its own personality. Hindu-Buddhist religion entered the Malay realm through Indian traders. The arrival of Islam into the Malay realm is an important thing in changing the overall thinking and civilization of Malay people. Even though the arrival is seen evolutionarily from the point of spread, in terms of spiritual or spiritual aspect, this religion has revolutionized Malay people. 28 This means that the teachings of Islam that teaches monotheism (the concept of monotheism) change the Malay worldview that had believed in the gods and glorified the king (regards the king as the incarnation of God "dewaraja" or God's representative) had been humanized to become a Sultan who served as a Caliph who led and protect Malay society and play a role in upholding Islamic government in the world. In Melaka the two texts of the law are the Hukum Kanun Melaka, the Undang- Undang Melaka Sea and Undang-undang Pebian Melaka. Whereas the Majapahit Law is known as Kunta Manawa Dharmasastera. With the entry of Islam the Malay laws were also affected such as the Undang-undang Melaka dan Undang-undang Laut Melaka by applying the Huddud penalty (Islamic Punishment). Islamic laws based on the Qur'an and Assunnah were pre-installed by the Malay sultanate kingdom. it means the arrival of Islam which gives a big influence both in terms of creed, Malay Law and Government.61

C. Economic Aspect

High achievements in the economic field of the Malay community are evidenced by records obtained from China, India, Arabia, Persia, Greece and Europe about the

60 H. H. (2014). Islam dan Pengaruhnya Terhadap Peradaban Melayu. Retrieved from http://jurnal.radenfatah.ac.id/index.php/tamaddun/article/download/132/117/ p 61-62 61 H. H. (2014). Islam dan Pengaruhnya Terhadap Peradaban Melayu. Retrieved from http://jurnal.radenfatah.ac.id/index.php/tamaddun/article/download/132/117/ p 56-57

31 realization of a maritime tradition that is very great in the Malay realm. That maritime tradition is the main activity of the Malay kingdom in the field of trade and commerce which rests in the port or harbor area. Trade is the main activity of traditional Malay society62. The progress of trade in Malay can be seen by the many ports. Most of the successful ports developing into port empires can form a new "City State", the port can also form a maritime state and even a large maritime empire and expand power by controlling other ports. The emergence of Malay traders themselves who actively traded up to India and China, with the entry of Islam in the Malay region, the way of trading Malays implemented Islamic law63

D. Art and Architecture

Islam has introduced a new tradition in the shape of the building. The decline of Majapahit, which was followed by the development of Islam, determined this change. Islam has introduced building traditions, such as mosques and tombs. Islam forbids the burning of bodies which is a tradition in Hindu-Buddhist teachings; on the contrary the body must be buried in the ground. Therefore, the relics in the form of tombs written in Arabic is a renewal of the architectural art of its time. Malay art, according to Ku Zam-zam (1989), can be seen through cultural objects such as working tools, weapons, clothing and jewelry, shelter and housing, transportation, food and drink, music and dance. In terms of history and harmony, this Malay art is very closely related to the history of the development of the whole Malay culture. Artifacts such as statues, pottery, plaits and others are clear symbols or signs and tangible evidence of the existence of a Malay human civilization64.

II.3 Islam Nusantara Approaches

But if it is associated with the views of every Muslim or certain Islamic organization, the concept of Islam Nusantara will be complex. As happened in the

62 Ibid p 59 63 Tengah, C. B. J. (2016, December 5). Masuknya Pengaruh Islam di Nusantara (Meniti Jejak-jejak Peradaban). Retrieved from https://kebudayaan.kemdikbud.go.id/bpcbjateng/masuknya-pengaruh- islam-di-nusantara-meniti-jejek-jejak-peradaban/ 64 Ibid p 125

32 largest Islamic organization in the world, NU. Although this term was officially launched as the theme of the 33rd conference in Jombang, namely "Meneguhkan Islam Nusantara untuk Peradaban Indonesia dan Dunia", but the characters in it have different concepts. The debate about the term IN among NU intellectuals lies in the label of the word "Nusantara" which follows the word "Islam". This word can influence the meaning of Islam which is not only interpreted normatively, but also varied. When Islam and the Nusantara become the phrase Islam Nusantara, the meaning is very diverse. Depending on the way the field or scientific approach is used. The debate about the term Islam Nusantara among NU intellectuals lies in the label of the word "Nusantara" which follows the word "Islam". This word can influence the meaning of Islam which is not only interpreted normatively, but also varied. When Islam and the Nusantara become the phrase Islam Nusantara, the meaning is very diverse. Depending on the way the field or scientific approach is used.

1. Philosophical Approach

First, a philosophical approach that raises five terms. Islam Nusantara is a non- positivism term, analysis knife, substantive Islam, and a value system. As a term, Islam Nusantara, as expressed by Prof. Dr. M. Isom Yusqi Director of STAINU Jakarta Postgraduate, is positioned as one of the approaches in studying Islam which will give birth to various disciplines of science. Such as fikih Nusantara, siyasah Nusantara, muamalah Nusantara, qanun Nusantara, Islam Nusantaraic banking, the Islamic economy of the Nusantara, and various other branches of Islamic science on the basis of the Nusantara sosio-epistism.65 Meanwhile, according to Zainul Bizawie, Islam Nusantara is not a scientific object but a scientific subject that can be used as a "knife" in other Muslim cultures. For example, using the ushul rules aimed at maqashid al-shari'ah (the purpose of Shari'a), namely the realization of human benefit in the world and the hereafter, a kindness and benefit which is under the five basic principles, namely hifz addin, al-'aql, an -nafs, and al-mal. Here,

65 Yusqi, P. D. M. I., & Anam, F. K. (2015). Mabadi 'Asyrah Islam Nusantara. Retrieved from http://www.nu.or.id/post/read/61229/mabadi-lsquoasyrah-islam-nusantara

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Binawie wants to put Islam Nusantara as a theory that can study Islam.66 While Ulin Nuha, provides the foundation of Islam Nusantara epistemology which is not only positivism, but "non-positivism". Departing from historical facts and authentic empirical evidence about the validity of knowledge with a methodological approach that is considered non-positivism. Here, Ulin wants to counter Western knowledge that is postivistic, because it has hegemony knowledge in the Nusantara.67 Whereas Quraish Shihab agreed with Islam Nusantara as quoted by Fathurrahman Karyadi, looking to explain ontologically. Apart from the pros and cons, Shihab sees Islam Nusantara on the side of "substance", not form. If there is a form (culture) that is substantially in accordance with Islam it will be accepted, if it is contradictory it will be rejected and revised. This is the principle of Islam in adapting to culture. So Islam can vary due to local cultural diversity. Even customs, customs and culture can be a source of Islamic law.

According to Prof. Dr. M. Quraish shihab, the term "Islam Nusantara" could have been disputed. Regardless of whether or not agree with the term, it is more focused on substance of Islam as the core of the teaching. The first Islam descended on Mecca then spread to Medina and to other regions, Yemen, Egypt, Iraq, India, Pakistan, Indonesia and the rest of the world. The spread of Islam met with local culture. In the beginning, Islam in Makkah met the Makkah culture and its surroundings. Acculturation between culture and religion - as elsewhere then - by Islam is divided into three. First, sometimes Islam rejects local culture. Second, Islam revised the existing culture. Third, Islam is present to approve the existing culture without rejecting and without revising it. Seeing Mr. Quraish's explanation, we can judge, if there is indeed a culture in the Nusantara that contradicts Islam, we must firmly reject it such as worshiping trees and sacred objects, or straighten it like the earth charity tradition which was originally intended to offer offerings to the Danyang which are transformed into rituals poor and poor tasyakuran. And, if there is a culture that is in accordance with Islamic law, we accept gracefully, like

66 F. (2016). Zainul Milal Bizawie Luncurkan Masterpiece Islam Nusantara. Retrieved from http://www.nu.or.id/post/read/66505/zainul-milal-bizawie-luncurkan-masterpiece-islam-nusantara 67 Khusnan, M. U. (2013). Menghidupkan Kembali Ajaran Autentik Islam Nusantara. Retrieved from http://www.nu.or.id/post/read/43202/menghidupkan-kembali-ajaran-autentik-islam-nusantara

34 the grave pilgrimage in order to pray for the great, imitate him and dzikrul maut (remembering death). This is the face of the Islam Nusantara.68

2. Cultural Approach

This approach rises three terms, namely Islam Nusantara as maritime Islam, everyday Islam, and models. Islam Nusantara as "maritime Islam" is an Islamic practice inherited from the lifestyle of maritime society or maritime society which is usually associated with newcomers from various islands. Radhar Panca Dahana shows the characteristics of Islam Nusantara as beliefs and beliefs that are different, open, egalitarian and do not feel the highest with each other. This character is taken from the straight and equal Indonesian sea horizon69. Radhar outlines the comparison of nautical nations with continental nations such as in Arabia and Europe. According to him, maritime civilization is equally equal, inclusive, cosmopolitan, multicultural, gotong royong (intercultural), egalitarian, and open minded. This maritime nation's identity is very inherent in the Indonesian people and does not belong to the continental nation. While Faisol Ramdhoni, explained Islam Nusantara with "daily Islam", namely the implementation of Islamic teachings. Both related to the procedures for worship, rituals, and other religious traditions that have been carried out, revealed, and instilled by the ancestors in the daily religious practices of the community70. Meanwhile the understanding of Islam Nusantara as a model that was raised by Imam Bukhori, Dawam Multazam, and Imam Aziz, made an example of ideal Islam that could be applied throughout the

68 NU (2015). Quraish Shihab dan Islam Nusantara. Retrieved from http://www.nu.or.id/post/read/61063/quraish-shihab-dan-islam-nusantara 69 F. (2015). Radhar Panca Dahana: Islam adalah Orang Nusantara Itu Sendiri. Retrieved from http://www.nu.or.id/post/read/59291/radhar-panca-dahana-islam-adalah-orang-nusantara-itu- sendiri 70 NU (2015). Islam Nusantara dan Islam Sehari-hari: Potret Respon dan Tantangan Gagasan Islam Nusantara di Desa. Retrieved from http://www.nu.or.id/post/read/61002/islam-nusantara-dan- islam-sehari-hari-potret-respon-dan-tantangan-gagasan-islam-nusantara-di-desa

35 world. For example, it can be seen from Islam practiced by the residents of Nahdliyin since the Walisongo era.71

3. Linguistic Approach

Third, the linguistic approach that gave rise to the term Islamic Indonesia. This term was initiated by Umar A.H., who defined the Islam Nusantara by describing it in the phrase Ida fi in Arabic. According to him, Islam Nusantara is not an attempt to localize Islam, or create an Islamic "religion" of the Nusantara, but an effort to understand and apply Islam without neglecting the place of Islam being believed and embraced, namely Indonesia. Islam Nusantara is the same as Islam practiced in Indonesia in a geographical sense. Musthofa Bisri, at a glance, also explained it with an example of the question, the term "glass water": what does the glass mean, what is the water that is being glassed, is the water from the glass, what glass is from the water, the santri can certainly answer.72

4. Legal philosophy Approach

Fourth, a philosophy of law approach that raises the term Islam as a methodology. Abdul Moqsith Ghazali tried to formulate the methodology used in understanding or applying the Islam Nusantara as maslahah mursalah, istihsan and ‘urf. Moqsith took this methodology from the study of usul al-fiqh practiced by Sunni schools. These three methods are deemed relevant because the true nature of Islam Nusantara moves more on the aspects of ijtihad tatbiqi (seen by one in terms of text coherence) than istinbati ijtihad (seen from its correspondence with aspects of expediency in the field).73

71 NU (2015). Islam Nusantara dan Islam Sehari-hari: Potret Respon dan Tantangan Gagasan Islam Nusantara di Desa. Retrieved from http://www.nu.or.id/post/read/61002/islam-nusantara-dan- islam-sehari-hari-potret-respon-dan-tantangan-gagasan-islam-nusantara-di-desa 72 Luthfi, K. M. (2016). Islam Nusantara: Relasi Islam dan Budaya Lokal. SHAHIH : Journal of Islamicate Multidisciplinary, 1(1), 1. doi: 10.22515/shahih.v1i1.53 p 5 73 NU (2015). Metodologi Islam Nusantara. Retrieved from http://www.nu.or.id/post/read/60834/metodologi-islam-nusantara

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5. Legal Approach

A legal approach that gives rise to the term of Indonesian fiqh. This term was appointed by KH Afifuddin Muhajir. According to him, Islam Nusantara is the understanding, practice, and application of Islam in the muamalah fiqh segment as a result of the dialectic between text, shari'ah, culture, culture, and reality in the Nusantara. He explained that the Islam Nusantara is only included in the dynamic jurisdiction of ijtihadiyyat, potentially changing along with the benefits that fill space, time, and certain conditions. Do not enter the Shawwit Qath'iyyat area (Provisions regarding obligations in religious teaching).74

6. History Anthropologist

Islam that is typical in the style of Indonesia, a combination of theological Islamic values with values of local traditions, culture, and customs in the country. In this context, the culture of a particular region or country occupies a position equivalent to Arab culture in absorbing and carrying out Islamic teachings. An Islamic tradition of the Nusantara shows an Islamic tradition from various regions in Indonesia that symbolizes Islamic culture from the area. This term was raised by Aqil Siradj, Chair of the PBNU. According to him, Islam Nusantara is an Islam that is only owned by Indonesia, namely the heterogeneous style of the Islam Nusantara. One area with other regions has its own characteristics, but has the same spirit. This is the essence and wisdom of the long journey of centuries of Islam in Indonesia which has produced a characteristic that emphasizes the essential aspects of marriage, rather than exoteric Shari'a.75

74 Muhajir, K. H. A. (2015). Maksud Istilah Islam Nusantara. Retrieved from http://www.nu.or.id/post/read/60458/maksud-istilah-islam-nusantara 75 A. A. (2015). Ini Tema Muktamar NU Ke-33 di Jombang. Retrieved from http://www.nu.or.id/post/read/58077/ini-tema-muktamar-nu-ke-33-di-jombang

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In conceptualizing Islam Nusantara, NU intellectuals used eight approaches, namely philosophy, culture, linguistics, legal philosophy, anthropological, historical law. In explaining this concept, NU intellectuals gave another phrase (another term) that gave a specification of its meaning. In addition, Islam Nusantara positions Islam as a system of values, theology, and jurisprudence that influences Indonesian culture with certain characteristics. Islam Nusantara that is able to dialogue with Indonesian culture peacefully, without violence, and recognition of world leaders, NU intellectuals want to preach it on an international scale.

II.4 Islam Nusantara Similarities with Other Islam

There are few terms about Islam that are well known, such like Inclusive Islam, Islam Moderat or Moderate Islam, and others. NU claims they are Inclusive Islam, which mean Islam does not forbid Muslims to interact with non-Muslims. With the condition that they do not interfere with the worship and security of the Muslims. "Religious differences are not a barrier in one's friendship," said Alwi Shihab in the National Dialogue National Meeting.76

Regarding Moderate Islam, The Chairperson of Nahdlatul Ulama KH Said Aqil Siroj asserted that NU since the birth of Islam which was adopted by NU was moderate Islam (wasthiyah). Furthermore, Kiai Said stated that NU Islam was a continuation of Wali Songo. This Islamic model is the continuation, which makes culture its infrastructure. He also giving out an example; like Nadran which is the traditional ceremonies of fishermen on the north coast of Java, such as Subang, Indramayu and which aim to be grateful for fish catches, hoping to increase yields in the coming year and pray so that they don't get in the way in getting a living in the sea. Nadran in the coastal area, filled with istighatsah. While the offerings serve as a blessing. In addition, the anniversary of someone's death for up

76 M., & S. (2014, June 7). Alwi Shihab: NU Islam Inklusif. Retrieved from https://www.nu.or.id/post/read/52524/alwi-shihab-nu-islam-inklusif

38 to seven days, he continued, was filled with tahlilan. This was done since NU was founded.77

The others are like;

1. Islam Hadhari

Islam is the official religion of the State of Malaysia, and is the foundation of all aspects of life; economic, political, social and cultural aspects. Islam must be seen from a broad perspective, not a narrow angle in terms of providing a boundary between religious and world affairs. As a result of the actions of many groups to view Islam separately, making their views narrow. Islam is a religion that must be seen with a broad frame and glasses. Based on this fact, Islam from Hadhari's point of view should be given a balanced attention. Islam Hadhari was announced as the basis for the country's development by YAB Dato ’Sri Badawi, at the 55th UMNO Supreme Association at the Kuala Lumpur Putra World Trade Center on September 23, 2004.78 The Basics of Islamic Hadhari, as outlined by Abdullah Badawi, is a comprehensive basis for Malaysian development and explanation and guidance regarding relations and links between Islam and the country's development agenda towards a developed and modern country with religious references. Islam and development are essential elements in the nation's struggle for independence. As an Islamic state, Malay people who are Muslim become united and feel the stability of society, the ideals of Malay nationalism to uphold religion, strengthen the nation and advance the country, become one of the important principles of Malaysian development.

Islam Hadhari is not a new religion, not a new teaching and not a new school of thought. Islam Hadhari is an attempt to restore Muslims to the principles or fundamentals contained in al-Qura'an and Hadist, which are the foundations of Islamic community development. If the concept is interpreted wisely, then it will in no way plunge the Muslims from their faith. As a country that is responsible for

77 Sejak Lahir, NU Anut Islam Moderat. (2018, May 9). Retrieved from https://www.nu.or.id/post/read/90153/sejak-lahir-nu-anut-islam-moderat 78 Othman, M. R. (2008). Pendekatan Islam Hadhari Dan Pilihan Raya Umum Ke-12. Sejarah, 16(16), 169–186. doi: 10.22452/sejarah.vol16no16.9 p 13

39 protecting the sanctity of Islamic Aqeedah (belief or belief system), the door to Ijtihad (deciding matters which are not discussed in religion) is always open to the progress of the nation, harmony between physical and non-physical development and advanced development while still maintaining pure Islamic values.79 According to Badawi, Islam Hadhari, or civilization and comprehensive Islam, is not an inclusive concept as it also emphasizes the importance of progress with an Islamic perspective in the economic, social, and political fields. Islam Hadhari emphasizes the need for balanced development, which covers both physical and spiritual development. Hence, Badawi proposes a holistic development approach for Malaysia. This means a shift in development approach from a “secular paradigm” to a “tawheed paradigm (oneness of God),” which emphasizes developing a thinking society, social harmony, and economic progress.80

Badawi also explains that Islam Hadhari is merely an approach to foster an Islamic civilization built upon the noble values and ideals of Islam. It places substance over form. It is practical and pragmatic. It emphasizes development that is consistent with the tenets of Islam and that focuses on enhancing the quality of life for every citizen, regardless of his or her religion. This approach is also inspired by the Malaysian Muslims‟ firm belief that the tide of radicalism and extremism can be checked and reversed with good governance, healthy democratic practices, and employment of the citizenry through education, as well as equitable sharing of the benefits of economic growth.

Islam Hadhari, as introduced by Badawi, aims to achieve ten main principles, which Muslim nations and communities must demonstrate, namely:81

1. Faith and piety in Allah

2. A just and trustworthy government

3. A free and independent people

79 Ibid p 14 80 Bashir, M. S. (2005). Islam Hadhari: Concept and Prospect. Retrieved from https://www.researchgate.net/profile/Mohamed_Sharif_Bashir/publication/236979375_Islam_Had hari_Concept_and_Prospect/links/00b7d51a9b24a67987000000/Islam-Hadhari-Concept-and- Prospect.pdf p 2 81 Ibid p 3

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4. Mastery of knowledge

5. Balanced and comprehensive economic development

6. A good quality of life

7. Protection of the rights of minority groups and women

8. Cultural and moral integrity

9. Protection of the environment

10. Strong defenses

These principles have been formulated to ensure that the implementation and approach does not cause anxiety among any group in this multiracial and multi- religious country. These principles have been devised to empower Muslims to face the global challenges of today. Islam Hadhari is complete and comprehensive, with an emphasis on the development of an economy and civilization capable of building the Muslim ’s competitiveness. For a society to prosper, the glorious heritage of Islamic civilization in all its aspects must be used as a reference, and should be the source of inspiration. Badawi encourages and guides the Muslim community to work hard towards not only regaining the glory of Islamic civilization but also move forward and share the emerging economic prosperity and face the challenges of the 21st century. With this, he believes that the goal of developing a Malaysian society of excellence, glory, and distinction can be achieved.82 A concept that holds firm to the traditional side and also strengthens the national spirit is an outline of the Islam Hadhari which also exists in the Islam Nusantara.

2. Muslim Madani (Civil Society)

The term Madani suddenly became popular in the Nusantara community. Do not know where it came from, who first launched the term is difficult to trace. Some say that the term was introduced by Anwar Ibrahim, a reformist from Malaysia. The Emil Salim movement and friends in the early reforms to jointly criticize the New

82 Ibid p 3

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Order regime also called themselves the Madani Movement. What is clear is that, the term is typical of Indonesia. Which is not found in Arabic or encyclopedic dictionaries. The Madani word derived from the word Medina which then gave birth to the word Tamaddun, means civilization. Thus the meaning of Madani Society or Muslim Madani is a society that has civilization. It is a fact that city people generally prioritize civilization or first has civilizations and civilizations grow and emerge in the city. Then the term Tamaddun was used by famous Arab historian Jurji Zaidan with his work Tarikh al-Tamaddun al-Islamy. While Ibn Khaldun used the term Umran and Hadharah. Thus the term Umran, Hadharah, Madani and Tamaddun have the same closeness and root words.83

But according to A. Syafii Maarif, the difference between Madani Society and Civil Society is that Civil Society is the fruit of modernity, while modernity is the fruit of the Renaissance movement; secular community movements that marginalize God. So that Civil Society has a fragile moral-transcendental because it leaves God. While the Madani Society was born from the cradle and care of God's guidance. From this reason Maarif defines Muslim Madani as a society that is open, egalitarian, and tolerant on the basis of transcendental ethical-moral values derived from God's revelation.84 Basically the term Madani Society is a modern term, although its inspiration originated long ago. In the modern context, civil society is in a democratic social system.

Characteristics of Madani Society according to Larry Diamond are;85

♦ First, independence, self-reliance, independence from citizens as a power capable of controlling state power.

♦ Second, there is a common set of values, norms and rules that are obeyed by the whole community.

83 Heryansyah, A., Maulana, R., Rahma, S. N. Y., & Handayani, F. (2018). Membangun Masyarakat Madani Dengan Meningkatkan Sumber Daya Manusia Di Desa Pabangbon. Abdi Dosen : Jurnal Pengabdian Pada Masyarakat, 2(3). doi: 10.32832/abdidos.v2i3.182 84 Maarif, A. Syafii., Muhammadiyah (Organization). Pusat Studi Agama dan Peradaban. (2004). Mencari autentisitas dalam kegalauan. Cet. 1. Jakarta: PSAP. p 84 85 Giri, A. K. (2000). Rethinking civil society. Review of Development and Change, 5(1), 99–127. doi: 10.1177/0972266120000105

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♦ Third, there are movements to protect the rights of citizens, consumers, minorities and victims of violence.

♦ Fourth, there are religious-based associations, beliefs, tribes, cultures that defend collective rights.

♦ Fifth, there is community organizing which is engaged in the production and dissemination of ideas, news, public information, and general knowledge.

♦ Sixth, there are productive trade associations and networks.

And examples of Madani Society or Civil Society are;86

◊ Social organizations community, namely organizations that emerge from below on the basis of their own community awareness, not state formation or intervention from the state.

◊ Publishing associations, namely community associations that move independently in the production of ideas, news, information and general knowledge.

◊ A private school organizing foundation, namely private initiation to carry out education independently.

◊ Foundation for the defense of women's rights, namely the initiation of the community to provide assistance and defense of women who are victims of discrimination.

◊ Communities fighting for the rights of persons with disabilities, namely community initiation to provide assistance and defense for persons with disabilities or persons with disabilities.

◊ Consumer protection associations, namely community initiation to protect consumer rights.

The difference is not too obvious between Madani Society and Civil Society from a western perspective because what is considered sacred and binding in Islam is not law in general, but only law that comes from God. Islam actually emphasizes the

86 Ibid p 4

43 need for government based on clear norms and guidelines, not based on individual preferences. For Westerners and certain Muslim groups, extracting the concept of man-made law from insight is seen as an unsatisfactory way to formulate a social element. However, it must be admitted that a person does not actually find many weaknesses in this way, except what might be considered old-fashioned. Because in the history of Western political thought the concept of modern law is also a product of the development of medieval debates about the nature of God's wisdom. The idea of law as "a rational order concerning the public good and the peace of society" was discussed by St. Thomas Aquinas from the perception of God's reason as the only source that radiates all cosmic levels and order. Madinah society is used as a typology of Madani society, which is a democratic society. In the sense that relations between groups of people, as contained in the points of the Medina Charter, reflect egalitarianism (each group has the same rights and position), respect for other groups, policies are taken by involving community groups (such as the determination of war strategies), and perpetrators of injustice, from any group, are rewarded with applicable penalties.87

87 Muslih, M. (2010). Wacana Masyarakat Madani: Dialektika Islam dengan Problem Kebangsaan. Tsaqafah, 6(1), 131. doi: 10.21111/tsaqafah.v6i1.142

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CHAPTER III

ISLAM NUSANTARA PROMOTIONS CONDUCTED BY NU TO MALAYSIA AND SINGAPORE

III.1 NU Efforts in Introducing Islam Nusantara to Malaysia

NU is a major player in the promotion of Islam Nusantara. The Nahdlatul Ulama (NU) is the largest Islamic organization in the world, with a claimed affiliation of approximately 60 million Indonesian Muslims. Under the leadership of the late , his former general chairman (1984-1999), it established itself as an Islamic organization which supports moderation, democracy, and tolerance towards all recognized religious faiths in Indonesia. This has continued under the leadership of Wahid's successors, (2000-2010), and Said Aqil Siradj (2010-present).88

1. PCINU Malaysia

PCINU or Nahdlatul Ulama Cabang Istimewa Malaysia (NUCIM) is a special branch from NU in other countries, according to KH Yahya C. Staquf, currently the NU track record is known to the world community as an organization that has a vision of world peace. Therefore, the world community asks NU to participate in world peace. This acts as NU in other countries in conveying about Islam Nusantara to create peace and harmony.89 Chairperson of the Nahdatul Ulama (PBNU) Executive Board KH Said Aqil Siroj inaugurated the management of the special branch of the Malaysian NU, Pagar Nusa and Fatayat for the 2017-2020 periods, on September 24, 2017 at the Sulaiman Kuala Lumpur Council. He also stated at that time, along with his board of management committed to safeguarding and

88 N.U. (2008). Sejarah dan Gerakan Berdirinya NU. Retrieved from https://www.nu.or.id/post/read/12674/sejarah-dan-gerakan-berdirinya-nu 89 A. A. (2018). Apa Peran PCINU untuk Cita-cita Global NU? Retrieved from http://www.nu.or.id/post/read/85689/apa-peran-pcinu-untuk-cita-cita-global-nu

45 developing the preaching of Ahlussunnah wal Jamaah and of course making NU beneficial for the people of Indonesia and Malaysia.90

The label that is attached to Islam in the era of the 20th century is certainly not exactly good. However, Indonesia as the country with the majority Muslim population and the largest Muslim community in the world also plays a role in improving the image of Islam as it should. President Joko Widodo in 2015 also stated that Islam Nusantara is a differentiator from Islam in the Middle East and also a new symbol of Indonesia that must be conveyed to the world. He said that it must be said because it is our strength91. NU as the initiator of the Islam Nusantara has had supporting organizations in campaigning for the Islam Nusantara in Malaysia. Formed in 1999 and the Malaysian PCI-NU is growing rapidly. It finally spread to all corners of the neighboring country. NU's enthusiasm for introducing Islam Nusantara into the country was very visible in 2015. At that time PBNU Deputy Chairperson Selamet Effendy Yusuf advised the Management of the Special Branch of Nahdlatul Ulama (PCINU) in various countries to become a mouthpiece for disseminating NU's insights to world world.92 The forum which took place September 21 2015 was attended by representatives of PCINU Netherlands, PCINU Hong Kong, PCINU Japan, PCINU Lebanon, PCINU Malaysia, PCINU Morocco, PCINU Egypt, PCINU Pakistan, PCINU Sudan, PCINU Tunisia, PCINU Yemen, PCINU Yemen and PCINU Algeria. The event hosted by 's Special Board of Nahdlatul Ulama (NU PCI) as the host also presented a number of figures, including PBNU Rais Syuriah KH Masdar Farid Mas'udi, and Abdul Wahid Maktub (Menristek Dikti Expert Staff and former Indonesian Ambassador to Qatar).93 In 2017 Nahdatul Ulama (PBNU) General Chairperson KH Said Aqil Siroj who was accompanied by PP Pagar Nusa M. Nabil Haroen and PP Fatayat Chair Anggia Ermarini inaugurated the management of the special branch of NU Malaysia, Pagar Nusa and Fatayat for the 2017-2020 period.

90 J. N. (2017). 30/03/2017. Retrieved from http://kbrikualalumpur.org/w/2017/03/30/ 91 M., & F. (2015). Jokowi: Alhamdulillah Kita Islam Nusantara. Retrieved from http://www.nu.or.id/post/read/60165/jokowi-alhamdulillah-kita-islam-nusantara 92 M., & R. H. (2015). Kepada PCINU Sedunia, Waketum PBNU: Sebarkan Islam Nusantara! Retrieved from http://www.nu.or.id/post/read/62520/kepada-pcinu-sedunia-waketum-pbnu- sebarkan-islam-nusantara 93 Ibid

46

KH Said Aqil Siroj emphasized that NU is committed to maintaining the Indonesian state as Darussalam (a peaceful state) rather than the state (Islamic State). 94

2. KMNU Malaysia

In 2016 Keluarga Mahasiswa Nahdlatul Ulama or (KMNU) which located in Malaysia or International Islamic University Malaysia (IIUM) has now changed its name to KMNU Malaysia. Robi Ulfi Muhammad Zaini Tohir, IIUM KMNU outgoing chairman said because of the atmosphere of Indonesian students in each university in Malaysia is different from Indonesia, and then this needs to be launched as a breakthrough in order to facilitate the movement of NU to spread Islam Nusantara to young generation. Also due to the increasing number of students outside the IIUM campus who wanted to join the KMNU. The name change was decided at the 2nd Grand Conference of the KMNU IIUM on April 2 yesterday at ADM TR 13, the main building of the IRK, IIUM campus, Kuala Lumpur, Malaysia. In the highest KMNU local consultative forum, there were members of IIUM KMNU and NU cadres from other universities in Malaysia, such as Sayyidina Ustman ELqusyairi as a representative from the University of Technology Malaysia (UTM), Broto Wiguna (Universitas Kebangsaan Malaysia), and also joined Mahfudz Arifin, a representative from the Open University (UT).95

3. Pagar Nusa Malaysia

Pagar Nusa is Pencak Silat Association NU branches established in Malaysia since 2012. Beginning incorporated in Malaysia as a demonstration of alternative medicine in Malaysia which makes Malaysia Malaysia keen to finally ask to open

94 F., & W. H. (2017). Ketum PBNU Lantik Kepengurusan PCINU Malaysia. Retrieved from http://www.nu.or.id/post/read/81544/ketum-pbnu-lantik-kepengurusan-pcinu-malaysia 95 A. R., & M. (2016). KMNU IIUM Meluas Jadi KMNU Malaysia. Retrieved from http://www.nu.or.id/post/read/67077/kmnu-iium-meluas-jadi-kmnu-malaysia

47 a branch in the country, according to KH Fuad Anwar as Chairman Pagar Nusa.96 In the "Greeting Maal Hijrah 1439 H" agenda in Kuala Lumpur, Malaysia, Sunday (9/24/2017). The Chairperson of the Executive Board of the Nahdlatul Ulama, Prof. Dr. KH. Said Aqil Siroj stated, how a peaceful, tolerant and friendly Islam Nusantara, and it can be a bridge for peace diplomacy. Not only in terms of self- defense and alternative treatments, but Pagar Nusa is also involved in promoting Islam Nusantara. In that event, he also urged on Pagar Nusa members in Malaysia to become ambassadors of the Islam Nusantara, which echoed friendly Islam in the style of Islamic boarding schools (Pesantren) in Malaysia.97

III.2 Islam Nusantara Promotion in Singapore

III.2.1 Seminar at S. Rajaratnam School of International Studies (RSIS)

RSIS is an autonomous school at Nanyang University of Technology. It was founded in 2007. Their mission is to become an undergraduate research and teaching institution in the field of strategy and international in the Asia Pacific. In 2017 and 2018 RSIS has invited Representatives from NU to promote Islam Nusantara in Singapore, these events are;

A. Said Aqil Siroj Lecture at RSIS (2017)

Chairman of the Nahdlatul Ulama (NU) KH Said Aqil Siroj was the speaker at a public lecture at Nanyang Technological University (NTU), The theme of the discussion at the time was "Promoting Moderation and Tolerance in Indonesia: The Story of Nahdlatul Ulama" which was held at the Sheraton Towers Singapore, Singapore Monday, March 13, 2017. During the event he spoke about Islam Nusantara which promoted moderation, was tolerant of other beliefs, and respected

96 A. A. (2012). Pagar Nusa Miliki Cabang Istimewa di Malaysia. Retrieved from http://www.nu.or.id/post/read/38107/pagar-nusa-miliki-cabang-istimewa-di-malaysia 97 Z. (2017). PBNU dan Pagar Nusa Kampanyekan Perdamaian di Malaysia. Retrieved from http://www.rri.co.id/post/berita/437742/luar_negeri/pbnu_dan_pagar_nusa_kampanyekan_perdam aian_di_malaysia.html

48 local culture. Also added was the presentation of NU's steps in promoting Islam Nusantara in Islamic countries. He also explained that Islam Nusantara was a theme carried by Nahdlatul Ulama to counter attack extremist-radical ideology which was mushrooming in countries that had many Muslims, including Indonesia.98

B. MUI Chairperson Lecture at RSIS (2018)

It is in the same forum as in the previous year which was held in Singapore on 17 Oct 2018 this time. On this occasion, NU through its representative from the Chairman of the , KH Ma'ruf Amin, again conveyed the same message in Singapore about the promotion of Islam Nusantara. He uses the Islamic term "Wasathiyah" or moderate Islam with the aim of preventing religious extremism, when giving a public lecture at the Indonesian Leaders Public Lecture Series forum at the S Rajaratnam School of International Studies, Nanyang Technological University (RSIS NTU). Here is an additional message from him, he said that Islam Wasathiyah is not only important for Indonesia, but also important for the harmony and stability of the region, especially Southeast Asia which includes Malaysia and Singapore as well. Because according to him the operation of terrorism in the name of religion, is an example of extreme religious understanding, the threat of which is transnational. In this forum he appealed that Wasathiyah Islam was not only a concern of Indonesian Muslims. But it is also important to pay attention to cooperation between countries, including Singapore. Both through state policies and public participation, including the university world, through various research and education. Various things that can trigger the rise of extreme movements, from any side, which can threaten Islam Wasathiyah, need to be anticipated and prevented together.

98 M. R., & F. (2017). Isi Kuliah Umum di Singapura, Kiai Said Sampaikan Islam Nusantara. Retrieved from https://www.nu.or.id/post/read/76065/isi-kuliah-umum-di-singapura-kiai-said- sampaikan-islam-nusantara

49

At that time he also mentioned some characteristics of Islam Wasathiyah Which are;99

1. Tawassuth (taking the straight path), which is understanding and practice that is not Ifrath (excessive) and Tafrith (reductive, reducing teaching). 2. Second, Tawazun (balanced), in all aspects of life, both worldly and hereafter, is firm in stating the principle, and can distinguish Inhiraf (deviations) and khtilaf (differences). 3. Third is, I'tidal (straight and firm), putting things in their place, carrying out their rights and obligations proportionately. Tasamuh (tolerance), recognizing and respecting differences. Musawah (egalitarian), non-discriminatory due to differences in beliefs, traditions and origins. 4. The last one is, Shura (deliberation), i.e. the problem is resolved by consensus, by prioritizing the benefit. Islah (reform), prioritizing reformative principles to achieve better conditions. Aulawiyah (prioritizing the priority). The ability to identify things that are more important to implement.

These points are intended as principles to find out radical Muslims as a form of prevention.

III.3 Asia Islamic Universities Association (AIUA)

UIN Yogyakarta, which is a member of AIUA, is believed to be the host of the AIUA conference in 2018. Rector of UIN Sunan Kalijaga, Prof. K.H. Yudian Wahyudi, BA., BA., Drs., MA., Ph.D., this conference focused on the maturation of all work guidelines that have been designed in previous conferences, in Thailand and Malaysia. The conference, which held on July 5th, 2018.It was

99 M. (2018). Di Singapura, KH Ma'ruf Amin Sampaikan Urgensi Islam Wasathiyah. Retrieved from https://www.nu.or.id/post/read/97409/di-singapura-kh-maruf-amin-sampaikan-urgensi-islam- wasathiyah-

50 attended by 60 Islamic Universities in Asia, as explained by Prof. Yudian Wahyudi. Considering that Indonesia is a country with the most membership in AIUA, so this meeting has a big mission, namely; change the map of Islamic education. It is hoped that the education of the Islamic world can be centered in Indonesia in accordance with the expectations of the and the Minister of Religion. Chancellor of UIN Sunan Kalijaga is optimistic that this great mission will be achieved. Prof. Yudian Wahyudi also said that, this momentum was also very good for promoting the Islam of the archipelago, progressive Islam and moderate Islam. He hoped, after the maturation of all work guidelines in this conference, and then all of the guidelines could be immediately applied by all AIUA members. Some work guidelines according to Prof. Yudian is the most important international publication program. International meetings and organizations such as AIUA have a very important position, as a means of increasing competitiveness, especially for human resources in Islamic tertiary institutions. Islam needs competent leaders to advance and maintain world civilization. In the event there was a representative from the Malaysian campus of Sultan Azlan Shah University, represented by the Deputy for Academic and Student Affairs Prof. Dato ’Dr. Wan Sabri Bin Wan Yusof. At that event representative from Singapore was also present, but NU didn’t mention the name on their report.100

III.4 The 18th Annual International Conference on Islamic Studies (AICIS) 2018

AICIS is an Islamic study forum initiated by Indonesia since 19 years ago. The meeting of Islamic thinkers became a barometer of the development of Islamic studies and a meeting place for stakeholders in world Islamic studies. The issue of radicalism and inclusiveness in Islam was the main theme discussed at the meeting. In that year as many as 1700 scholars of Islamic studies from around the world talked about the gap between Islamic texts and practice in the field. For this reason,

100 K., W., & D. (2018). UIN Sunan kalijaga Jadi Tuan Rumah Konferensi Internasional AIUA. Retrieved from http://uin-suka.ac.id/id/berita/detail/204/uin-sunan-kalijaga-jadi-tuan-rumah- konferensi-internasional-aiua-pendidikan-islam-indonesia-diharapkan-jadi-kiblat-di-asia

51 the theme of this year's AICIS meeting is "Islam in a Globalizing World: Text, Knowledge and Practice at Hotel Mercure, Palu. The event was initiated by the Indonesian Minister of Religion, Lukman Hakim Saifuddin. Because cases of intolerance, blasphemy, persecution, to cases of radicalism and terrorism require responses that are not merely reactive, but require empirical studies and research. In this event there was also a discussion about Islam Nusantara with its own uniqueness in responding to religious-based radicalism and conservatism, which became a barometer as a resistance against Islamic radical movement. That became a very good moment for promoting Islam Nusantara at the event. In a large event attended by many participants from other countries, this became a very good event in the promotion of Islam Nusantara at the international level. Dr. Hew Wai Weng from University Kebangsaan Malaysia was present at that time.101

III.5 Forum High Level Consultation of World Muslim Scholars on Wasatiyyah Islam (HLC-WMS)

This forum is a meeting forum of Ulama and Muslim scholars from various countries, which will be held in Bogor and Jakarta on May 1-4, 2018. The Forum was held by the Government of the Republic of Indonesia through the Office of the Special Envoy of the President of the Republic of Indonesia for Dialogue and Interfaith and Civilization Cooperation (UKP-DKAAP). This is also a promotional event by NU in promoting Islam Nusantara at the international level. In this forum NU said that Islam Nusantara deserves to be an international reference on moderate Islam. The people who attended this event are Islamic Scholar who came from all over the world.102

101 Kurniawan, N. H. (2018). Radikalisme Menjadi Tema Konferensi Sarjana Muslim Sedunia ... Retrieved from https://bimasislam.kemenag.go.id/post/berita/radikalisme-menjadi-tema- konferensi-sarjana-muslim-sedunia-di-indonesia 102 M. F. (2018). Islam Nusantara Layak Menjadi Rujukan Internasional. Retrieved from http://www.nu.or.id/post/read/89757/islam-nusantara-layak-menjadi-rujukan-internasional

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III.6 The Urgency of Islam Nusantara

The implementation of the Islam Nusantara in Malaysia has two important roles, namely:

1. Youth Moral Conduct and Character Development.

The values of Islam Nusantara can be implanted in children through theological approach, namely by instilling the Islamic values of Islam Nusantara through preaching and lectures on religion, scientific approach, which is to instill the values of Islam Nusantara through schools ranging from basic to high level, institutional approach, namely to establish a special institution that aims to control the actualization of the cultivation of Islamic values, especially Islamic educational institutions, social approach by cultivating the Islam Nusantara values through social activities and cultural approaches, namely instilling the values of Islam Nusantara in cultural activities or even daily. The character literally comes from the Latin "Charakter", which means: token, feature, or trait '(early 16th century)103. Character means mental or moral quality, moral strength. For example; someone's honesty usually has to do with relatively fixed traits; totality of possible emotional, or volitional104. The cause of the problem of the decline in the character values of the nation's people is the lack of exemplary behavior of the leaders of the nation in the life of the state, lack of parental and teacher attitudes in daily life. Besides that children will shape their character through observing every adult behavior and imitating that behavior into behavior / imitation. Efforts to overcome the decline in character education of the nation's children must be initiated by the family first, after which it will be continued by the school and the community. No less important is the involvement of the state. Thus the child will be given a sense of security, value, valued, understood and loved. The problem of decreasing the values of the character of the nation's children is the rapid flow of information from other

103 Character: Definition of character in English by Lexico Dictionaries. Retrieved from https://www.lexico.com/en/definition/character 104 Hefniy, H. (2017). Membangun Pendidikan Berbasis Islam Nusantara (Pendidikan Berbasis Karakter Atau Akhlakul Karimah ?). Jurnal Islam Nusantara, 1(1), 36. doi: 10.33852/jurnalin.v1i1.60

53 countries as if our world is borderless (globalization)105. The approach taken by NU was related to this by holding a meeting with Selangor Chief Minister of Advisor Khalid Jaafar. Khalid Jaafar claimed to be interested in and appreciate the teachings and actions of Nahdlatul Ulama, he said there "The plan is that we want to establish Nahdlatul Islam, the Nahdlatul Ulama Malaysia, which both mobilizes the side of the Islam Nusantara," He also claimed to believe that Islam in Southeast Asia is more promising for the future than Islam in the Middle East. Viewed from economic growth and democracy, Southeast Asia was quite good106.

2. Islam Nusantara as a Cultural Preserver

Chairman of the Nahdlatul Ulama (NU) Robikin Emhas reveals that Islam Nusantara makes the culture and tradition as a medium to spread Islam. He said "All customs, all traditions, all cultures that do not conflict with Islamic law can be used as religious infrastructure so that the religion is solid, which is Islam that is adaptive to culture, customs, traditions as long as it does not conflict with Islamic law"107. Basically, the Islam Nusantara is moderate Islam with restrictions that do not violate the Shari'a (religious teachings). Examples such as, the use of sarong cloth during prayer that is often done by the people of Indonesia and Malaysia, as well as the use of head cap used by men during prayer. Although Muslims in the Middle East do not use these attributes during prayer. However, the use of these attributes does not violate the Shari'a, because it does not reveal the aurat (parts of the human body that must be covered from the eyes of others with clothes).108

Chapter Summary

105 S. P., & Fatimah, A. C. (2018). Urggensi Penanaman Nilai- nilaiIslam Nusantara Sebagai Kontrol Karakter anak Bangsa. Retrieved from http://conference.unisma.ac.id/index.php/glu2018/icinniwp2018/paper/view/47/61 106 M. K. (2015). Penasihat Menteri Besar Selangor Komit Kembangkan Islam Nusantara. Retrieved from http://www.nu.or.id/post/read/64384/penasihat-menteri-besar-selangor-komit-kembangkan- islam-nusantara 107 S. N. F. (2018). Budaya dan Tradisi dalam Islam Nusantara Jadi Infrastruktur Agama. Retrieved from http://www.nu.or.id/post/read/102507/budaya-dan-tradisi-dalam-islam-nusantara-jadi- infrastruktur-agama 108 NU (2016). Merawat Islam Nusantara, Menjaga Masa Depan Islam. Retrieved from http://www.nu.or.id/post/read/67940/merawat-islam-nusantara-menjaga-masa-depan-islam

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It can be seen from the way of promoting Islam Nusantara by NU in Malaysia, it prioritizes young and well educated generation than other segments. The educated young generation is the best choice and is a priority, because if young people have fully understood the Islam Nusantara, there will also be many other successors to the success of the Islam Nusantara in the future as an anticipation of radical Islamic ideas. Since the beginning of the promotion of Islam Nusantara NU has treated Islam Nusantara as the paradigm of preaching. The thought of Islamic scholars in the past has become a valuable legacy for NU as a religious and community organization, which has been consistently caring for tradition and progressive thinking in seeing the movements of the times and social dynamics of society. For this reason, when Islam Nusantara surfaced as a style of NU thought, many mass organizations that opposed NU's views criticized and opposed it with various cliché reasons, which actually showed textually and the impasse of religious thought of fundamentalist and radical Islamic groups.

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CHAPTER IV

MALAYSIA AND SINGAPORE RESPOND TOWARDS ISLAM NUSANTARA

Islam Nusantara is not only a concept of Islam that is launched in the Nusantara but also as a diplomatic way used by NU as a liaison to other countries such as Malaysia and Singapore. NU in Malaysia especially already has several other organizations below with their respective roles. This chapter will analyze the uses of Multi Track Diplomacy regarding the Islam Nusantara implementation in Malaysia and Singapore. Multi-Track Diplomacy itself is a conceptual way to see the process of creating international peace as a living system. This is seen in a network of interconnected activities, individuals, institutions and communities that operate together for a common goal: a peaceful world according to Institute for Multi-Track Diplomacy.109

The most striking aspect when compared with Nusantara Islam from this theory is in terms of Religious. From this track, then there are 3 approaches that NU can take in promoting Islam Nusantara. Firstly Political Peace Building, secondly Economic and Institutional Peace Building which involves infrastructure and stuff, and the third and the last was through Social Peace Building approach.

John W. McDonald state there is “Standard procedure” concerns the manner or model that is exercised when approaching it. Fundamental to IMTD's approach is that one model cannot be applied to every conflict situation. Each conflict remains individualized in its own right. However, there are certain "standard procedures" that he observe fairly consistently. 3 of them are what NU is doing, which are First Partnership, trying to promote Islam Nusantara Abroad might be difficult if it not supported by the local or the government. In Singapore for instance even though it’s really close to Indonesia, but only on 2017 NU can conduct few public seminars Synthesis. It was all not long after NU Chairman meeting with Singapore Prime Minister. Synthesis of Wisdom that focuses on the Importance of indigenous

109 I.M.T.D (n.d) About: Institute For Multi-Track Diplomacy. Retrieved from https://www.imtd.org/about/what-is-multi-track-diplomacy

56 wisdom or local uniqueness by embracing them not putting them aside. Similarities between Indonesia and Malaysia in viewing Islamic values this case is about the same not to mention other aspects like culture and language. And second is, Empowerment of the local. By showing the importance of the local wisdom, it can lead to strengthen the local itself as John W. McDonald said on his articles, it can help itself to deal with conflicts in this case is like radical views. This is the main goal for all participants.110

IV.1 Malaysia Agrees With the Concept of Islam Nusantara

Executive Board of Nahdlatul Ulama (PBNU) Prof. Dr. K.H. Said Aqil Siroj received a visit from Malaysian Foreign Minister Saifuddin Abdullah. This meeting is a form of diplomatic relations between state governments. Aside from being in touch with NU figures, the Foreign Minister also learned about the concept of Islam Nusantara and knew NU more closely. At the meeting Saifuddin said Malaysia and Indonesia were countries that had a lot of experience in the religious field, especially Islam. This is supported by a variety of Islamic organizations in Indonesia. He said, "We have a very good discussion, about how we share

110 Ibid

57 experiences between Indonesia and Malaysia, explaining the true Islam, namely moderate Islam, inclusive Islam, Islam that truly carries the intention of rahmatan lil alamin". He said he was agreed with the concept of Islam Nusantara and stated that “the relationship between religion and local culture is symbiosis of mutualism. By accepting culture, Islam will be strong” As the third approach based on dialogue, collaboration and also co-production with the goal to change attitudes and behaviors In this case also the General Chairman of PBNU, Prof. Dr. K.H. Said Aqil hopes that diplomatic relations can benefit both parties. Not only that, the Islamic pattern of Islam Nusantara can be the center for Muslims and their culture. The Islam Nusantara is easily accepted by Malaysia because it also resembles the existing Islamic concept there in Malaysia such as Islam Hadhari and also the Malaysian Minister of Foreign Affairs adding that the Islam Nusantara concept that was echoed by NU was no different from Manhaj Salaf which was coined by Sidiq Fadli in Malaysia. He said "I think the concept is almost the same, because it does not conflict with culture"111. After the meeting, NU was able to be more confident in promoting Islam Nusantara through its activities in Malaysia because it had received direct support from the Malaysian government.

IV.2 Singapore Learns About Islam Nusantara

Chairman of the Nahdlatul Ulama (PBNU), Prof. Dr. K.H. Said Aqil Siroj, MA met with Deputy Prime Minister of Singapore, H.E. Teo Chee Hean in Jakarta 2017. The meeting discussed about Islam Nusantara which was asked directly to Prof. Dr. K.H. Said Aqil Siroj as the leader of NU. Although there have been a number of seminars involving representatives from Singapore, this is clear evidence that Singapore wants to try to want to know more about Islam Nusantara. Perhaps because the Muslim population in Singapore is only around 14% of the total population, however this is a good start from the Singapore government which tends to be sensitive to the conditions of neighboring countries and also as a form of attention to minorities in the country. From this meeting the Deputy Prime Minister

111 H. S., & M. F. (2018). PBNU Terima Kunjungan Menlu Malaysia. Retrieved from http://www.nu.or.id/post/read/93217/pbnu-terima-kunjungan-menlu-malaysia

58 of Singapore hoped for an exchange of Islamic thought between NU and Singapore. Singapore Deputy Prime Minister, H.E. Teo Chee Hean at the time said "We ask NU's views on Islam in Indonesia and globally," Even though there has been no follow up such as the implementation of Islam Nusantara, the geographical closeness and long history of Islam in Southeast Asia may be a connecting path to bring Islam Nusantara to the next level in Singapore. Additional opinion from Kiai Said Aqil is, “it takes the power of reason and Islamic knowledge to implement the NU principle”.

H.E. Teo Chee Hean stated:

“We really appreciate the values that NU has, therefore Singapore is ready to work closely with NU”112

This meeting is an opening gate for NU to be able to freely spread the understanding of the Islam Nusantara in Singapore. Hearing Kiai Said's explanation, Singapore's Deputy Prime Minister hoped for an exchange of Islamic thought between NU and Singapore. Teo also hopes that there will be a Kiai / Ustadzah and youth exchange program to be able to broadcast Islam that is Rahmatan Lil Alamin. The results seen after this meeting was held were NU began holding discussion forums and seminars

112 A., K., & D. (2017, March 9). Singapura Belajar Islam Nusantara kepada NU. Retrieved from https://duta.co/singapura-belajar-islam-nusantara-kepada-nu/

59 about Islam Nusantara. Prior to 2017, NU has not been able to do promotions related to Islam Nusantara in Singapore. The first promotion conducted by NU was held 4 days after the meeting with the Deputy Prime Minister H.E. Teo Chee Hean. It was on March 13 2017 at Sheraton Towers Singapore NU was delivering their thoughts and value about Islam Nusantara with the collaboration from Nanyang Technological University (NTU) and delivered by the General Chairman of NU itself Prof. Dr. K.H. Said Aqil Siroj, MA113.

On the following year, more precisely on 17 October 2018, NU was holding another seminar in Singapore. This time the speaker itself was the Chairman of the Indonesian Ulema Council, KH Ma'ruf Amin, with the collaboration of Nanyang Technological University (NTU) same as before114. These 2 main events from NU was the first step in the promotion of Islam Nusantara in Singapore by NU. Maybe in the future, NU can do more regular promotional events when compared to the 2 events which are just an annual event.

IV.3 Soft Power Dimension in Implementing Islam Nusantara

In the implementation of the Islam Nusantara in Malaysia which is conducted by the Nahdlaltul Ulama promote a positive image of Islam that cannot be separated from the use of soft power. The use of soft power should be done in order to promote the new Islam Nusantara as a new symbol of peaceful Islam to the world. Joseph Nye came up with the concept of soft power, which is a controversial concept and is often discussed in contemporary debates about the nature of power. More attention is given to soft power, and cultural exchange is no exception. "Soft power" can be considered as a substitute for traditional forms of power (military action and economic sanctions). In addition, this emphasizes a peaceful way of obtaining or

113 M. R., & F. (2017). Isi Kuliah Umum di Singapura, Kiai Said Sampaikan Islam Nusantara. Retrieved from https://www.nu.or.id/post/read/76065/isi-kuliah-umum-di-singapura-kiai-said- sampaikan-islam-nusantara 114 M. (2018). Di Singapura, KH Ma'ruf Amin Sampaikan Urgensi Islam Wasathiyah. Retrieved from https://www.nu.or.id/post/read/97409/di-singapura-kh-maruf-amin-sampaikan-urgensi-islam- wasathiyah-

60 achieving one's goals and building trust115. As Nye notes, both are closely related. Nye also identifies culture as one of the three soft power sources of a country, two other sources are political values and foreign policy; these three soft power sources are considered to be fully in line with internationally agreed moral credibility and authority. In the most visible manifestations can be seen in popular culture including food, fashion, tourism, and entertainment.

Based on what Joseph Nye explains above, the point of soft power is to achieving goals and building trust. That concept explains the Islam Nusantara situation in Malaysia precisely, as NU and Malaysia has a common goal which is to counter radical movements who carries the name of Islam. As neighboring countries and also have the same large Muslim population. Fighting radical movements is an obligation, especially in recent years there have been many radical actions in the name of Islam that occur in the world. With the acceptance of NU as a foothold for implementing Islam Nusantara in Malaysia to grow into several NU branches, it proves that Malaysia also wants if Islam Nusantara spreads thoroughly in its country. And also Islamic values are inherent in the Nusantara as well as Malaysia which is also included through history. This is an important point why Islam Nusantara is easily accepted in Malaysia.

Slightly different from Malaysia, in Singapore with a small Muslim population, Singapore has a lot to learn about Islam Nusantara before embracing it like Malaysia. Which NU has been able to do so far in Singapore is limited to promotion and has not been able to establish NU branch organizations there like in Malaysia yet. Therefore, perhaps NU still needs quite a lot more promotion about Islam Nusantara in Singapore in the future.

115 Nye, J. S. (2012). Soft power: the means to success in world politics.

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IV.4 Multi Track Diplomacy in Utilizing Islam Nusantara Cultural Aspect

After the reformation, NU was invited and involved in economic cooperation, cooperatives, environmental preservation and so on, said PBNU Chairperson KH Said Aqil Siradj in signing the cooperation agreement (MoU) on economic and business improvement with the Minister of Cooperatives and SMEs and the Minister of Forestry in the PBNU headquarter Jakarta 21 May 2011. According to Said Aqil, NU had never been assigned a task, had no access and was restricted from its brotherhood by the government. But now, NU has been given the mandate to help the government study and resolve national problems related to religious radicalism, liberalism and guarding Pancasila, Unity in Diversity, the Unitary State of the Republic of Indonesia and the existing constitution. But now, NU has been given the mandate to help the government study and resolve national problems related to religious radicalism, liberalism and guarding of Pancasila, Unity in Diversity, the Unitary State of the Republic of Indonesia and the existing constitution.116

About the Multi track diplomacy, at the heart of this design is the notion of conflict prevention. Preventing conflicts must be seen as a priority, while building structures of positive peace is, by nature, a pro-active process. The answer to complexity in the conflict arena is the multi-track design, which firstly reflects the different levels of conflict which need to be addressed and secondly, the overall construction of complementarity. In this context the types of diplomacy that in line with NU case are peace diplomacy through religious organization. It is one of the types from multi track diplomacy which is as stated in page 11 point number 7. NU as a religious organization who are focusing on peacemaking program now also jump into political and economic aspect. Political aspects are by conducting diplomacy with Malaysia and Singapore official figures like Ministry of foreign affair of Malaysia also Prime Minister of Singapore. It was led into planting branches in Malaysia to promote Islam Nusantara. Branches and activities carried out by NU branches and

116 Said Aqil: Baru Pasca Reformasi Ini NU Kerjasama dengan Pemerintah. (2011, March 21). Retrieved from https://www.nu.or.id/post/read/27370/said-aqil--baru-pasca-reformasi-ini-nu- kerjasama-dengan-pemerintah

62 infrastructure building is on point number 2, which is economic and infrastructure. Not only that, NU already on stage 3 which is through human emotion approach by conducting many seminar official publicly.117

But in Singapore case, it goes a little bit different because NU does not have branches there so it went through political approach to human approach, which is works just fine. But maybe, it will take time for NU to be able to plant branches there in Singapore. The Indonesian president said it was "Don't get between tribes, between religions there are conflicts, don't". The statement was sent directly by Mr. Joko Widodo, President of Indonesia when he inaugurated the Zero Point Monument of the Indonesian Center for Islam Nusantara118. That was one of the public statements from Mr. President

The similarities in culture between Malaysian and Indonesian muslims are uncanny, Cultural approach has play it games a little bit so it might not wise to just ignore the process of it. So in the EUNIC final report there are 3 characteristic points of cultural diplomacy needed for the success of cultural diplomacy, which are;119

1. Long-Term Approach: Bridging cultural gaps between countries through mutual understanding and cultural exchange takes time, much more than direct negotiation between state actors. 2. Multilevel engagement: Cultural diplomacy should involve many independent stakeholders at different levels of engagement, including non-state actors, among them non- governmental organizations, multinational corporations, cities, provinces, and regions. 3. Country specificity. Cultural diplomacy should be characterized by a plurality of practices and institutional approaches. Just as

117 Corissajoy. (2016, August 10). Multi-Track Diplomacy. Retrieved from https://www.beyondintractability.org/essay/multi-track_diplomacy 118 H. (2017). Resmikan Titik Nol Peradaban Islam Nusantara, Presiden Jokowi: Jangan Campuradukkan Politik dan Agama. Retrieved from https://setkab.go.id/resmikan-titik-nol- peradaban-islam-nusantara-presiden-jokowi-jangan-campuradukkan-politik-dan-agama/ 119 EUNIC, (2016), “Cultural Diplomacy As Discipline and Practice: Concepts, Training and Skills”, Final Report of European Union National Institutes for Culture p. 3

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each country has its own culture, each country has its own approach to cultural diplomacy.

In the first point, Indonesia state actor who is involved was Minister of Religion Mr. Lukman Hakim Saifuddin. Not only that, he also the initiator of an global event which talking about the cases of intolerance, blasphemy, persecution, to cases of radicalism and terrorism. Hotel Mercure, Palu was the place for the Annual International Conference on Islamic Studies 2018 event. In a large event attended by many participants from other countries, and at that tme Dr. Hew Wai Weng from University Kebangsaan Malaysia was present.120

Second points cover what NU has done in the effort to implement Islam Nusantara in Malaysia, the details of which have been explained previously. But for the third point is the strongest point for the Islam Nusantara in its rapid growth until it is accepted in Malaysia. This is due to the cultural similarities found in Indonesia and Malaysia, especially for Muslims. Starting from the attributes that are used during prayer to other things, such as Tahlilan and Yasinan which are cultures originating in Indonesia121. It is also found in Malaysia, it is not impossible if in the future the other indigenous cultures of Islam Nusantara will also be held in Malaysia. Then it relates to the attributes of prayer, in Malaysia also using sarong which is commonly used during prayer, just like in Indonesia. Also the same thing with the Kopiah or Peci (head cap) which is usually the attribute of prayer is also used in Malaysia, although the characteristic features of head cap originating from Indonesia are not exactly the same there. But these two countries still use head cap. These things do not originate from the Middle East but from the and Malaysia itself which have been embedded until now. Because of these similarities, the Islam Nusantara seems familiar to Malaysia, which has been considered like a brother. The fusion of the Islam Nusantara in Malaysia is a difficult thing to deny.

120 Kurniawan, N. H. (2018). Radikalisme Menjadi Tema Konferensi Sarjana Muslim Sedunia ... Retrieved from https://bimasislam.kemenag.go.id/post/berita/radikalisme-menjadi-tema- konferensi-sarjana-muslim-sedunia-di-indonesia 121 A., & M. (2010). juga Digelar di Malaysia. Retrieved from http://www.nu.or.id/post/read/21503/tahlil-juga-digelar-di-malaysia

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Promotions made regarding the Islam Nusantara in Singapore may not have produced results that are clearly visible at this time. However, from the historical and geographical point of view, Islam Nusantara will also flourish in Singapore. Because Singapore is always in contact with Indonesia, where the majority is Muslim. Over time and increasing knowledge about the Islam Nusantara, Singapore will definitely take steps to prevent radical religious movements. It was none other than embracing NU and its understanding of Islam Nusantara

IV.5 NU Activities as a Form of Acceptance

These are some event that included Malaysian citizen as a form of acceptant of Islam Nusantara in Malaysia. On these events the cultural aspect that showed by that was pretty strong. In the use of clothing to events that are held there, because it's been around a long time in the Nusantara.

A. NU Annual Mass Circumcision in Malaysia

This is an annual activity carried out by NU in Malaysia which has been running lately. The first it was in 2015 at Masjid Zaid bin Haritsah on Saturday (30/5). The activity was collaboration with Muhammadiyah Kuala Lumpur and in cooperation with the Association of Indonesian Lecturers' Wives (Perisai). The activity took around 11,000 RM, said Elit Laili Marzuqo, Chair of the Committee. The mass circumcision program is intended for free for around 55 children, the majority of whom come from families of Indonesian-Malaysian descent. Aside from being free, the circumcision participants also received gifts, school bags, gloves, and also money. "Those who have an average age of 4 to 11 years are considered to be less able and orphans, they are from Damansara, some are from Sungai Mulia. The most comes from the Ring River, "continued Mimin Mintarsih, Chairperson of the Muslim NU Malaysia. This activity was a success to see some of the figures present, and also the enthusiasm of the community was so high.122

122 Muslimat NU Malaysia Gelar Sunat Massal Gratis. (2015, June 1). Retrieved from https://www.nu.or.id/post/read/59901/muslimat-nu-malaysia-gelar-sunat-massal-gratis

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On 2016 Monday 4 December, Special Branch Managers (PCI) Muslimat NU and Aisyiyah Muhammadiyah Malaysia formed a joint committee for mass circumcision in Kuala Lumpur. Committee Chair Nur Amalia states "The main purpose of this event is mainly to help the orphans and the underprivileged". In addition, this social action was held to strengthen the mutual ties between Islamic organizations in Kuala Lumpur, especially NU and Muhammadiyah. The event had 15.000 RM from donation and from Dewan Bandaraya Kuala Lumpur (DBKL). But the site did not mention about the number of children participants.123

B. Lecture of The Prophet's Birthday (Maulid Nabi)

The Prophet's Birthday Program is an event that has emerged and is embedded in Indonesia. Date of Birth of the Prophet sallallaahu ‘alayhi wa sallam still debatable. Some say that he was born on 2 rabi’ul awal, 8 rabi’ul awal, 10 rabi’ul awal, 12 rabi’ul awal, 17 rabi’ul awal (See al-Bidayah wa Nihayah by Ibnu Kathir: 2/260 and Latho'iful Ma'arif by Ibnu Rojab pp. 184-185). As for the Jabir and Ibn Abbas radhiallahu ‘anhuma which explains that the date of birth of the Prophet sallallaahu‘ alayhi wa sallam is the 12th of Rabi al-Awal. And Ibn Kathir rahimahullah said of the hadith, "the Sanad was broken off." (Al-Bidayah wan Nihayah by Ibn Rajab pp. 184-185). In the books of history and siroh it is said that the Prophet sallallaahu‘ alayhi wa sallam was born on Monday the 10th, 8th, or 12th and this was chosen by the majority of scholars. According to Prof. Quraish Shihab, the Prophet's birthday in a rousing manner was only carried out during the Abbasid Dynasty. Especially during the Caliphate of Al-Hakim Billah, from then on the celebration of the Prophet's Birthday was held to this day in different ways. He gave an example, in Egypt the birthday of the Prophet was celebrated by making dolls from sweets124.

123 Muslimat dan Aisyiyah Malaysia Kompak Gelar Sunatan Massal. (2016, December 5). Retrieved from https://www.nu.or.id/post/read/73524/muslimat-dan-aisyiyah-malaysia-kompak-gelar- sunatan-massal 124 Prof Quraish Shihab Jelaskan Awal Mula Perayaan Maulid Nabi. (2018, November 19). Retrieved from https://www.nu.or.id/post/read/99165/prof-quraish-shihab-jelaskan-awal-mula- perayaan-maulid-nabi

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This event is intended as a reminder of Muslims to the Prophet. The activity was also held in Malaysia and planned as an annual program from NU for the people in Malaysia same with circumcision event. The latest event was held on 27 December 2018, KH Imam Mawardi was appointed at that time as speaker.125

C. PCINU Management Inauguration

This might be seen as the usual inauguration by NU in Malaysia, but in this inauguration a governor from Indonesia Dra Nyai Hj MSi was present and Counselor, Information, Social and Culture Affairs of the Embassy of the Republic of Indonesia (KBRI) in Malaysia, Agung Cahaya Sumirat at the Adamson Hotel, Kuala Lumpur, Sunday (10/21) 2018.126 This is and indirectly evidence of Indonesia's support in supporting the NU movement in the implementation of the Islam Nusantara in Malaysia, after speeches and the presence of Indonesian president Joko Widodo at NU events in Indonesia plus this shows that NU and the Indonesian government actually work hand in hand.

Chapter Summary

The activities above are a small part of the activities carried out by NU in Malaysia that are related to the culture of Islam Nusantara. Which are form of action and reaction, the actions which delivered NU and the reactions of Malaysian NU

125 NU (2018, December 28) Maulid, Muslimat NU Malaysia Hadirkan KH Imam Mawardi Surabaya. Retrieved from https://www.nu.or.id/post/read/100928/maulid-muslimat-nu-malaysia- hadirkan-kh-imam-mawardi-surabaya 126 N. (2018, October 26). Punya Lima Ranting, Muslimat NU Kian 'Membumi' di Malaysia. Retrieved from http://www.muslimat-nu.com/punya-lima-ranting-muslimat-nu-kian-membumi-di- malaysia/

67 followers and also the roles of representatives of the governments of Indonesia and Malaysia combined. This is also a form of acceptance from the Malaysian Society and also the Malaysian government of Islam Nusantara. Those cultural similarities and understandings become a connecting point between Indonesia and Malaysia through Islam Nusantara. While the promotion of the Islam Nusantara in Singapore is still practically just the initial steps that have not been significant

Religion and tradition or culture then becomes valuable life patterns in society because they are able to glue social life more harmoniously. We are certainly aware and know that the history of the Indonesian people has always been a conflict between religions confronted with tradition. Religion has never been a barrier at all in social life, but religion is actually able to become the glue of traditions that are "scattered". Religious communities certainly respect each other and respect differences in existing traditions without having to contradict them. The main purpose of this NU effort is to help the community understand Islam Nusantara more easily. So that the community does not need to study deeply about religion from the available religious books, they just need to listen to and obey the speeches of the village Kiai or local Ulama about how to socialize well with the community. The mirror of previous societies is a matter of their obedience to tradition and religion, so that religion is truly understood as a belief that is personally attached to the hearts of each of its adherents, not expressed as a "difference" when in the community.

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CHAPTER V

CONCLUSION

Islam Nusantara is the result of a blend of cultures in the Nusantara which later became a characteristic, with a fusion of Islamic values and local culture. The concept of the Islam Nusantara that can live and coexist with culture while not contradicting Islamic law, more precisely religion as a foundation that has a position above culture. The strength of the Islam Nusantara is, it can bring out the spirit of nationalism with Islamic teachings, so that it becomes a great force to maintain the integrity of the country. Islam Nusantara became a popular concept since the Nahdlatul Ulama officially made this concept the 33rd Congress theme in Jombang. K. H. Said Aqil Siraj as general chairman and also one of the initiators of the concept of the Islam Nusantara did indeed socialize Islam Nusantara not only domestically but up to the international level. Because according to NU, the Islam Nusantara is moderate, balanced, and compassionate. Islam Nusantara is present as an effort to build and strengthen the brotherhood of fellow Muslims, brotherhood of fellow citizens and also the brotherhood of fellow humans to be good and peaceful.

The concept of the Islam Nusantara was socialized by NU by Said Aqil Siraj because he saw the situation in the Middle East being hit by endless conflicts. The conflicts that occur are caused by various kinds of things ranging from power, economy, geography, religious understanding and so on. This conflict has become the root of the development of radicalism and terrorism. Such a Middle East situation makes the world see Islam as a violent and cruel religion that makes people afraid of Islamic-related stuff or called Islamophobia. Middle East at the moment is difficult to become the axis of Islamic civilization in the future. Islamic civilization can be realized if the Islamic region is peaceful enough. Indonesia with the majority Muslim population and the peaceful life that exists is the answer to realizing Islamic civilization for the future. Indonesia is a country that is able to synergize between the spirit of nationalism and Islam and religion built on abundant cultural wealth. With these three great powers, Islam Nusantara is present as a

69 manifestation of future Islamic civilization. But now Indonesia is facing dangerous internal and external ideologies and may produce divisions in the future.

NU also seeks to emphasize the importance of Islam Nusantara to show the face of Islam which is peaceful, tolerant and cultured to the world. Malaysia as a neighboring country that has a language and culture that is almost the same as Indonesia and also has a large Muslim population is a perfect match as an opening way so that Islam Nusantara can be easily accepted. NU's efforts towards Malaysia in implementing Islam Nusantara already entered in the phase of fusion with the local culture. With many NU branches in Malaysia, each of them is an important part of guarding the Islam Nusantara heritage. Acceptance from the Malaysian Foreign Minister can be accepted as a gateway to the opening of the Islam Nusantara in Malaysia which can be further developed in the future.

In contrast to the development of the Islam Nusantara promotion which was carried out in Singapore. Promotion is still actively sought because Singapore still wants to try to find out more about Islam Nusantara. Although the development of the Islam Nusantara promotion that took place in Malaysia was different from that in Singapore. However, that does not mean Islam Nusantara failed in Singapore. But this is the first step to be accepted there until it is implemented. Discussions with the Chairman of the NU and the Deputy Prime Minister of Singapore showed that Islam Nusantara was accepted in Singapore. Which strengthens Islam Nusantara as a form of protection from radical Islamic understandings.

There are few recommendation for this thesis, first the research on the implementation of Islam Nusantara in Malaysia by NU and the efforts of its socialization in 2016-2018 are definitely far from perfect, comprehensive and there are still many shortcomings in terms of methodology, references and data used. Therefore, there is a need for more research with similar themes for the improvement and refinement of studies related to the Islam Nusantara. Second, every thought related to Islam Nusantara certainly has a different paradigm, so it is interesting if there are other perspectives who try to study Islam Nusantara in the minds of other scholars, in hopes of adding existing references and knowledge. The last is, the concept of Islam Nusantara can also be misunderstood by certain people,

70 the combination of Islam as a religion and Nusantara as a culture can lead to misunderstandings. If indeed what NU is trying to emphasize is about Muslims in the Nusantara, it would be better if the socialized concept is themed as Muslim Nusantara. Because this mistake can lead to blocks, that can divide Muslim themselves from within not from the outside

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