Islam in Foreign Policy: Promotion of Moderate Islam in Foreign Policy 2004- 2014

Andi Purwono Doctoral Program Student of Political Science, Gadjah Mada University Lecturer of International Relations, Wahid Haysim University Semarang Email: [email protected]

Abstract

In Soesilo Bambang Yudhoyono administration, the shift/ dynamics occurred in Indonesia foreign policy. In contrast to the exclusion and rejection of Islam as identity in official statement in Old and New Order, Indonesia actively promote moderate Islam in international relations. Using qualitative method, this document- based research argue that promotion of moderate foreign policy was constructed by Islamic norm, Islam rahmatan lil alamin norm. This norm can be found by tracing the emergence process as mentioned by Finnemore and Sikkink’s Norms Life Cycle Model. The finding suggested some conformity to the model and some deviation especially in term of state actor and their motivation.

Keywords: foreign policy, moderate Islam, worldview, legitimacy, promotion

Introduction Islam is absent and not become dominant factor in its foreign relations. Foreign policy This article will describe the was kept to dictated by Islamic emergence / origin / construction of consideration. There had never been formal rahmatan lil alamin as an Islamic norm expression of Islam in foreign policy Islamic emerges in Indonesian foreign policy. In role was secondary one. Study in Soekarno, Muslim world, there is assumption that Soeharto, and reformation era showed that Islam has significant role in politics. This view. also can be found in Indonesia that as the biggest Muslim populated country in the The shift then occurred when Islam world, its foreign policy is influenced by articulated as new identity. In a meeting Islam. Indonesia is unique due to the fact held by Indonesian Council on World that it is neither non-theocratic nor secular Affairs (ICWA) on 19th of Mei 2005 in state (Esposito, 1987 or Hadi and Mu’ti, , President of republic of Indonesia, 2011). In the struggle for independence (SBY), period, Islam has served as positive element mentioned that Islamic identity become in diplomacy to secure recognition and inherent projection of Indonesia reference international endorsement for new republic (Yudhoyono, 2005). The same statement (Hassan, 1980 or Rahman, 2007). But in the was spoken by minister of foreign affairs next period, majority of researchers of Islam in world economic in Indonesia foreign policy concluded that forum Group of 20 (G20). He said that as

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16 Islam in Foreign Policy the G-20 has confirmed itself for the status 2012). The second group in the structural of the major forum on world economic perspective used state identity approach. issues, Indonesia was challenged to carve a Leifer and Rizal Sukma wrote that Islam niche within the group that is unique to had not been the basis of the state. (Leifer, itself as the world’s third largest democracy, 1983 and Sukma, 2003) the country with the world’s largest Muslim population, and a voice of moderation What can be learned from these (Anwar, 2011). previous studies was that research on Islam in Indonesia’s foreign policy was These statements then followed by dominated in area of influence research. some diplomatic programs that focused to These previous studies contribution was in take moderate Islam as image in global identifying some variables that influence politics (Sukma, 2012). This agenda was Islamic role Indonesian foreign policy. organized and supervised by directory of However, there are some criticisms that public diplomacy, ministry of foreign affairs need to be submitted to the previous (Kemenlu RI, 2008). Even some scholars studies. First, previous research emphasized said that this moderate Islam program was how to see Islam as an identity. Some started since first Bali Bombing in 2002 and researchers tried to find Islamic influence became one of SBY foreign policy priority only in formal statements especially term (Weatherbee, 2013). In contrast to the religious solidarity of decision makers. exclusion and rejection as identity in official Wicaksana explicitly in both of his writings statement in Old and New Order, why was suggested that he see the role of Islam as an Islam used and promoted as Indonesia new identity. Meanwhile, Suryadinata also identity in its foreign policy? explicitly mention Islamic solidarity was not the basis of Indonesian foreign policy. Previous Study of Islam in Indonesia In Perwita, Anwar and Sukma, and Leifer, it Foreign Policy can be read that they see Islam in that role, especially when they wrote that it was not Islam in Indonesia foreign policy Islamic solidarity which become the reason has been written by many scholars with of foreign policy. This identity approach different approaches. The first used agent- bring us to difficult position to find the based perspective especially the leader presence and role of Islam in Indonesian character approach (leader personal traits). foreign policy. When they not found Islam Leo Suryadinata wrote that Islam had never in the formal form, then they concluded that been a major consideration in the foreign Islam did not influence Indonesia foreign policy of Indonesia in Suharto era policy. (Suryadinata, 1997). According to him, the Second, some previous writer absence of Islam due to the fact that seemed to make dichotomy between Islam Indonesian elite, especially the foreign and Pancasila and universal values such as policy elite, were and not . anti-colonialism or justice. The dichotomy between Islam and Pancasila or other The second study used a structural universal values is a dangerous one (exacly perspective with some variations. The first, contains wrong point). For those who national interest approach which assumes believe in Islam as a substance, Pancasila policy makers as rational actors that and univesal values such as anti- promotes national interests. (Perwita, 2007; colonialism are also Islamic values. Then Anwar, 2010a; Anwar: 2010b; Wicaksana, Pancasila and other universal values were Indonesian Journal of International Relations 17

compatible with Islam. Third, there is a can be seen through a three-stage process pattern that is visible and recognized by that begins with the emergence of norms. In previous researchers that there was a policy this first stage, important events, normative in the era of the Old Order and New Order actors, their ideational motivation, the to avoid Islam as a source of principles, mechanism of their emergence are norms, and values that guide our important points. diplomacy and foreign relations. It means that in fact Islam had its influence, but Rahmatan Lil Alamin in Indonesia politically neglected or denied by the leader. This fact gave us opportunity to In line with the definition of norms prove that in actuality, Islam is present in as shared expectations shared by a group of foreign policy but manipulated in other actors on appropriate behavior, rahmatan lil words. alamin can be called the norm in the Islam World. It contains the common hopes Methodological Alternative among Muslims that the proper conduct of Islam is the one that brings mercy to all According to these weakness, this creatures of God. Rahmatan lil alamin is a research is intended to show the role of phrase in Al Quran Surah Al Anbiya verse Islam in Indonesia foreign policy by other 107 which states that God did not send the methodological way in international prophet but to (be) mercy for the universe. relations (Bakry, 2016 or Asrudin, Mirza This verse does not state that God sent the Jaka Suryana and Musa Maliki 2014). Many prophet to bring mercy, but to become a international relations theories tends to mercy to the whole of nature (Shihab, 202: exclude religions as variable in international 519). Rahmatan lil 'alamin is actually the politics (Burchill and Linklater, 1996 or mission of the prophet Muhammad. As Pettiford, 2007). It will use an alternative followers of the teachings of the prophet, approach that includes religion as a variable then every Muslim essentially also carries of the research. The end of Cold War make this great mission. many scholars to bring back religion into account in global politics (Mansbach and Rahmatan lil alamin actually has Raffery, 2012 or Tibbi, 2008 or Spillmann, long been the face of Muslim life of Wenger and Hess, 2003). This approach is Indonesia. The two largest religious based on the argument that religion affects organizations, namely some political aspects of international and Muhammdiyah, which are called by relations in several ways. There are four Robert Pringle as mainstream Islam (Pringle, basic influence of religion in international 2010: 115), are the main bearers so Islam relations (Fox and Sandler, 2004). In order rahmatan lil alamin becomes mainstream of to do so, this research used constructivism. Indonesian Islam. Both have been Finnemore and Sikkink’s norm life cycle, continuing to practice and encourage especially their first stage of norm life Islamic rahmatan lil alamin in social life, (emergence/ origin/ construction of norm) nation, and state, even at the international was used. level.

Findings 's writing represented the view that Nahdlatul Ulama As described in Finnemore and and are the major Sikkink’s norm cycle, the influence of norms organizations of Islamic bearers of

18 Islam in Foreign Policy rahmatan lil alamin. According to him, the important variables. The study is usually principle or value of Islam wasathiyah done by using process tracking or (moderate) which became one of the genealogy as a method (Finnemore and principles of rahmatan lil alamin became Sikkink, 1988: 986). The presence of the the paradigm and principal praxis of norm of rahmatan lil alamin in Indonesian Nahdlatul Ulama and Muhammadiyah. He foreign policy was like that. The further said that the nature of moderation international terrorist attacks on September has become a long tradition of Islam in 11, 2001 and the 2002 Bali Bombing tragedy Indonesia and even the archipelago (Azra, at the national level were important events 2015). Islam Indonesia as part of Islam that led to the emergence of Islamic norms Nusantara is one of the eight Islamic of rahmatan lil alamin in Indonesian foreign civilizations in the world that are policy. characterized by accommodative, tolerant, relax, and flowering (Azra, 1999). The condition raised two important Azyumardi Azra's statement confirms that issues. First, bad image of Islam especially as a norm, Islam rahmatan lil 'alamin has when networks of transnational Islamic become a long-standing practice. organizations such as Al Qaeda, Jamiyyah Islamiyyah and Taliban were accused of In order to be a blessing to all, the using violence such as suicide bombings, teachings of Islam are the teachings of ahlus terror and hostage. Secondly, Indonesia had sunnah waljamaah (aswaja) with some basic bad image too then culminated in the Bali principles such as tasamuh (tolerance), bombing, October 12, 2002. Moreover, in tawazun (equilibrium), ta'adul / i'tidal fact Indonesia had experienced various acts (justice), tawasuth (moderation) and of terrorism, even long before the events of tasyawur (musyawarah) according to the September 11, 2001 in the United States. basis of the Qur'an. Therefore, according to Various bombing incidents such as JSE, , with these principles, Atrium, Istiqlal Mosque and "Christmas Nahdlatul Ulama always avoid the attitudes night bomb" indicated that there is indeed of tathoruf (violence / violence) and irhab "home grown terrorism" that has (terror / terror). Rahmatan lil alamin then in connections with terrorist networks abroad. Nahdlatul Ulama teaching is operationalized into the principles of Persuasion as A Mechanism tawasuth (moderate), tasamuh (tolerance), tawazun (balanced), and i'tidal (fair). Those dramatic events related to terrorism that exacerbate the image of Islam Nahdlatul Ulama and Muhammadiyah as and Indonesia became the context that Norm Entrepreneur encouraged two unique organizational giants to the country (Al Qurtuby, 2011), According to constructivism, norms namely Nahdlatul Ulama and appear not in a vacuum but in a fiercely Muhammadiyah to take care. The contested environment. Lauren for example enslavement of Islam and Indonesia in the also mentioned that important events such context of acts of terrorism and the war on as the crisis at the global or national level terror that led to them actively brings the can encourage the evolution of new ideas real issue of Islam into the public and norms (Lauren, 1996). The study of the consciousness. First, responding to origin or occurrence of the norm usually important events at home and abroad calls favorable events as one of the related to terrorism case, Nahdlatul Ulama Indonesian Journal of International Relations 19

in National Conference of Alim Ulama and should create grace for all. On the other Nahdlatul Ulama Major Conference 25-28 hand, this fatwa serves as a confirmation of July 2002 issued fatwa haram for suicide a strong theological foundation in banning bombing and terror action. The same and resisting acts of terror. The fatwa is also affirmation in rejecting terrorism was also repeatedly reproduced through various issued by Muhammadiyah by calling statements and occasions and thus becomes terrorism an enemy of religion and the dominant discourse in Indonesia in humanity. They were also strengthened by particular. This norm gains strength the (MUI) which because of the unreliable qualities of also issued Fatwa number 3 of 2004 on universality. That power comes primarily terrorism. In Fatwa no. 3 of 2004 on from its potential to be parallel so that it can Terrorism, the MUI asserted that all acts of resonate with the basic ideas of human terror that cause fear in the society of the dignity that are also found in many cultures law is haram. Based on Ijtima 'Ulama Fatwa around the world (Muzadi, 2006: 16). Commission in Indonesia on December 16, 2003 has set a fatwa on terrorism. MUI sued Second, in strengthening the terrorism or suicide bombing as a forbidden persuasion that Islam must bring mercy to act (Republika, 2011). all the synergistic cooperation network is also conducted by the two largest Islamic The fatwa has important meaning as organizations Nahdlatul Ulama and an effort of persuasion. Unlawful fatwa Muhammadiyah. Both of them put forward against acts of terrorism is issued as a the same platform that wants to display framing of Islamic organizations by using Islam rahmatan lil alamin with. On 2 language that gives an interpretation that January 2002, the Chairman of PBNU met such acts of terrorism are contrary to Islam. with the Chairman of PP Muhammadiyah The true teachings of Islam are represented discussed how to create a friendly face of by the norm of rahmatan lil alamin. This Islam. Both provide input to the fatwa can be interpreted as a persuasion government, the political elite, all effort to bring the issue to the public agenda components of the nation, and even the by framing the issue in a creative way that international community about it. The call is with the perspective of religious was also conveyed to the Muslim teachings. Persuasion with this religious community, the government, to put approach then becomes meaningful because forward a peaceful approach in solving the it resonates with other norms that have problem. already been present in public awareness such as humanity which became one of the Nahdlatul Ulama and basic principles of Pancasila’ state. Muhammadiyah held a follow-up meeting on 15 March 2002 involving number of These fatwa show that Islamic religious leaders such as Cardinal Julius organizations seek to persuade the public Dharmaatmadja (Catholic), Nurcholish and the government by setting meaning to Madjid (Islamic scholar), Roeslan reality, as well as alerting others that their Abdulgani (nationalist), and A.A. interests or identities are in dangerous Yewangoe from PGI. The meeting was also situations, and promoting solutions to solve attended by the initiators of Malino I and problems. Therefore, the fatwa has played Malino II meetings, namely Yusuf Kalla as an important role because on the one hand Coordinating Minister for People's Welfare. it affirms the basic character of Islam that The other is Mitsuo Nakamura a Japanese

20 Islam in Foreign Policy political observer. This meeting resulted in Conference of Islamic Scholars (ICIS) KH the Declaration of the Indonesian National Hasyim Muzadi. The two figures were there Moral Movement (Geralnas). on Thursday, August 12, 2010 at the ICIS office on Jl Dempo, Matraman Dalam, The cooperation between Central Jakarta to discuss issues and Nahdlatul Ulama and Muhammadiyah in conflicts that exist in the Islamic world. The conveying messages about Islamic Foreign Ministry also said it supports the moderation in developing the mission of ICIS in campaigning moderate and tolerant rahmatan lil 'alamin was also shown by Islam to the international community organizing the Jakarta International (m.detik.com). Conference (JIC) at Sari Pan Pacific Hotel Jakarta on Wednesday, October 15, 2003. According to Marty, for several They said that radicalism and terrorists are years there has been good cooperation not the enemy East and West, not between Ministry of Foreign Affairs and particularly the collision between Islam and Nahdlatul Ulama events, especially in ICIS the West (www.nu.or.id). development. In addition, his arrival is also a form of support of the Ministry of Foreign Third, persuasion of Islam Affairs to promote to the international rahmatan lil alamin is also done through world about moderate and tolerant Islam. direct discussion between the leaders of The Foreign Minister also claimed to have Islamic organizations with policy makers. an explanation from KH Hasyim Muzadi For example, discussions containing related to ICIS and the challenges ahead. discussions on Islam, Indonesia, and The Ministry of Foreign Affairs supports it international relations were conducted by because it is part of what the Ministry of the Minister of Foreign Affairs of the Foreign Affairs would like to say to various Republic of Indonesia 2002-2004, Dr. Hasan opportunities on how to deliver a better Wirajuda with the Chairman of NU KH Indonesia in the eyes of the international Hasyim Muzadi. Both have discussed many community. issues including the importance of having international and national forums to The collaboration of Islamic leaders promote Islam Rahmatan lil Alamin. and elite leaders of the foreign ministry is widely recognized. Chairman of PP The role of this communication Muhammadiyah for 2005-2015 period, Din can be seen from 's Syamsuddin, for example, called Kiai statement. According to him, despite the Hasyim Muzadi as the promoter of Islam authoritative government's role in foreign rahmatan lil-'alamin, inside and outside the policy, other actors are also involved in country (Abd. Rohim Ghazali, 2017). decision making, and they can be influential by introducing new ideas into the decision- The recognition and appreciation making circle (Wirajuda, 2012: 103). of Hasan Wirajuda's role was also revealed by NU Chairman Hasyim Muzadi. Communication and persuasion According to him, Hassan Wirajudha of the norms of rahmatan lil alamin during his time as the Foreign Minister of submitted to policy makers can also be the Republic of Indonesia has succeeded to found at a closed meeting of Minister of unite between formal diplomacy and non- Foreign Affairs Marty Natalegawa with the formal diplomacy termed by first track Secretary General of the International Indonesian Journal of International Relations 21

diplomacy and second track diplomacy Fourth, the evidence indicates that (Tabloid Diplomasi, 2009). not only Islamic organizations play a role in entrepreneur norms in the emergence of What was the significance of the this norm. Elite foreign ministries also show activities of Islamic organizations through an important role. This combination of no- these persuasion suggestions to Indonesian state and state actor contributed to the foreign policy? First, in the domestic realm emergence of the rahmatan lil alamin norm it can be read as a persuasion norm in Indonesian foreign policy. rahmatan lil 'alamin to the Indonesian government in particular. There is an Ideational and Instrumental Motivation of ideational motivation that encourages the Norm Entrepreneurs Nahdlatul Ulama and Muhammadiyah to be interested in persuading the norm to be Ideational motivation that drives adopted in policy. It was more enterpreneurs norm persuasion is an appropriately seen in a constructivist ideational commitment, public interest, and perspective as the persuasion of ideas that empathy (Finnemore and Sikkink, 1988). the country might adopt. The persuasion of the norm of rahmatan lil alamin is also meant for it. There is a sense Second, from the substance of the of calling to look at the situation. In a discussion it is seen that there is a common special language, it relates to the purpose of view in looking at the ongoing world issues getting the mercy of the existence of Islam between the leaders of Islamic organizations not only Muslims but the whole of nature and the elite at the foreign ministry. In view (Tabloid Diplomasi, 2012). This term is used of Haynes's view, such a thing is possible because it is mentioned in the Qur'an so it is because both have shared religious beliefs not an addition of Islam, but it is Islam itself. (Haynes, 2008). Fox and Sandler's similar view is that foreign policy can indeed be This effort to introduce and spread motivated by religious considerations affection is also aimed at creating a peaceful through the religious world-based views of and secure world that provides an policymakers and through a religious-based opportunity for the improvement of the world view that limits the choice of quality of life, free from oppression and policymakers (Fox and Sandler, 2004). hegemony, in order to uphold the principle of honesty and justice and high appreciation Third, from the discussion between of the dignity of humanity. This global the leaders of Islamic organizations and the vision is what encourages efforts to foster elite in the foreign ministry, the relationship international relations with both state and between the two was not merely the non-state actors. direction that the leader of the Islamic organization persuades the elite of the According to the former chairman foreign ministry. There was a two-way of Nahdlatul 'Ulama (Nahdlatul Ulama) communication going on which then raises Nahdlatul Ulama (PBNU) KH Hasyim the common interest to react to it. This was Muzadi, Nahdlatul' Ulama as Islam Ahlus the symbiosis that exists between the two. sunnah wal Jamaah with its moderation The mechanism of emergence of norms position actively tried to mediate the occurred, not just one-way persuasion, but tension that occurred in the Islamic world also two-way discussion. because Ahlus sunnah wal Jamaah embraced carrying mission rahmatan lil

22 Islam in Foreign Policy alamin. At the same time, the constitutive There are two lines of norm of rahmatan lil 'alamin which is constructivism thinking that can explain it. believed also raises the identity of self as an First, the statement of the foreign minister Islam of grace. Awareness of identity, as a becomes a confession that proves explicitly moderate Islamic organization carrying the that the norm of rahmatan lil 'alamin has mission of rahmatan lil 'alamin, also raises become a norm that is believed, accepted, interest to behave. The assumption that and adopted also by the policy-making elite. always attaches Islam to terrorists is a This norm is coupled with other national threaded and one-sided understanding. norms, especially the essence of the second principle of Pancasila on humanity. The In addition to ideational norm raises the interest, and furthermore motivation, we can also find instrumental the interest encourages action in the form of motivation. The previous explanation policy. mentioned that in addition to Nahdlatul Ulama and Muhammadiyah, the elite of the The second line of thought, the foreign ministry also played a role in the norm raises the identity of Indonesia as the emergence of this norm through discussion country with the largest Muslim population and communication of both actors. In early whose Islamic character rahmatan lil alamin. 2005, Foreign Minister Hassan Wirajuda This identity raises the interest. It is this said that as a country with the largest interest that then encourages action. Muslim population in the world, Indonesia has the responsibility and interest to display In other words, in addition to the true Islamic face of Islam which is indicating the adoption of the rahmatan lil rahmatan lil 'alamin, and moderate Islam is alamin norm, the statement also proves that a asset of Indonesia foreign policy the norm has raised the identity of (Wirajuda, 2005). Indonesia as a Muslim country that holds the norm. In the perspective of The statement was interesting from constructivism, this norm also constructs the following perspectives. Firstly, this was the national identity of Indonesia as a evidence of a change in Islamic appearance country with the largest Muslim population in the official statement of Indonesian in the world that continues to spread mercy foreign policy officials. Second, the phrase for all. These norms and identities are explicitly also mentioned the responsibility factors that drive interest in Indonesia's and interest to display Islam rahmatan lil foreign relations. 'alamin. The phrase 'Indonesia has a responsibility to show the true face of Islam Third, the phrase 'Indonesia has an is Islam which rahmatan lil' alamiin interest to show the true Islamic face of 'indicates an ideational reason underlying Islam which rahmatan lil' alamin 'indicates the policy. This is in line with the logic of an instrumental reason in policy. This propriety that as the country with the means that in addition to ideational reasons largest Muslim population, it is very represented by the word 'have an inappropriate if Indonesia does not behave obligation' there is an instrumental reason to explain the true face of Islam amid the that is represented by a word of interest. issue of terrorism that brings a bleak image of Islam. What interests are behind the policies showing the face of Islam rahmatan lil alamin? The use of Islamic symbols in Indonesian Journal of International Relations 23

foreign politics according to Albert Hourani official statement, this is diplomacy to win is usually aimed at mobilizing popular the hearts and minds of governments and support and avoiding opposition (Dawisha, the public abroad in order to reduce 1985). This is done by attracting support for misperceptions. the policy both from within and outside the country. With this support, it will be gained Second, the search for international legitimacy for the policy so as not to appear legitimacy is also linked to international opposition. public expectations of Indonesia. Indonesia's moderate Islamic identity is also In the context of the search for motivated by the West as revealed by Rizal domestic legitimacy, this was based on the Sukma who attended the Wilton Park fact that Indonesian Islam is moderate and Conference in England in March 2010 that mainstream Indonesian Islamic the international community hopes that organizations are also moderate. Therefore, Indonesia can play a role as the voice of the the government has an interest in making Islamic world. This expectation boils down policies that are in line with the character of to suggestions that Indonesia can be a its people. mediator between the West and the Islamic world. Not only that, moderate Islam of The search for domestic legitimacy Indonesia is also expected to be an in promoting Islamic rahmatan lil almain alternative model that may be applied to can also be seen from the effort to involve other Muslim communities. Islamic organizations in Indonesia's international diplomacy. This was stated by The statement, support, and policy Minister of Foreign Affairs Hassan about Islam rahmatan lil alamin continues Wirajuda who stated that the strengthening to appear on various occasions to this day. of moderation as a major theme of In 2006 Foreign Minister Hasan Wirajuda Indonesian foreign policy is done by called this moderate Islam an asset of empowering moderate groups in the Indonesia's foreign relations as well as a country as a first step. The Minister of part of soft power that needs to be Foreign Affairs also stated that the success maintained. The Ministry of Foreign Affairs of combating terrorism is also determined under the leadership of Marty Natalegawa by empowering moderates. also expressed support for the efforts of Islamic organizations that would campaign The involvement of moderate for moderate and tolerant Islam to the groups who are non-state actors marks a international world. In the Era of Foreign shift in the pattern of foreign policy which Minister Retno P. Marsudi the same is also in the previous era was more formulated by conveyed. Even according to Retno, the the elite than the masses. They are invited to government cannot do alone in spreading participate in promoting Indonesian the message of Islam rahmatan lil alamin moderation through various diplomatic without partnering with Muhammadiyah activities. and also Nahdlatul Ulama.

In the context of the search for Retno P. Marsudi's statement is in international legitimacy, it was to make line with what Hasyim Muzadi once said good image of Indonesia. A positive image about the relation of Islamic and will in turn encourage closer cooperation governmental organizations in an effort to and avoid conflict. As mentioned in the create synergy between formal diplomacy

24 Islam in Foreign Policy and non-formal diplomacy termed by first institutionalization of norms to state policy. track diplomacy and second track The presence of the norm of rahmatan lil diplomacy. The relationship creates alamin in political discourse and policy and mutually symbiosis. The Islamic institutionalized practices becomes organization feels advantaged because of evidence of the emergence of norms. the access it provides, while the Indonesian state is also greatly benefited because the Cooperation between non- image of Islam Indonesia's moderation has governmental and governmental norm become well known by Islamic figures, not entrepreneurs is instrumental in raising the just by governments of other countries. norm of rahmatan lil alamin in foreign policy and elevating it into national Conclusion priorities. Therefore, the role of national elites in the formation of norms should be The above narration indicates that recognized as a causal mechanism for the the norm of rahmatan lil alamin has long emergence and institutionalization of norms. existed and became the practice of social life Norms that are supported simultaneously as indicated by the two largest Islamic by the politically powerful entrepreneur organizations namely Nahdlatul Ulama and norm in a proven government then make it Muhammadiyah. The acts of terrorism in more enduring. the country and the international world and especially the accusations of Indonesia as a This study also reassessed the hotbed of terrorism then became an incident elite's motivation in becoming a norm that encourages both organizations to entrepreneur. The research findings confirm persuade the norm to government policy. the Finnemore and Sikkink hypotheses that national entrepreneurial norms are driven They not only made some public by ideational reasons. The findings noted and governmental persuasion efforts about that ideational reasons were joined together Islam rahmatan lil alamin, but also with instrumental reasons. There was discussed it, including the steps needed, evidence of recognition from the elite of with the foreign ministry elite. It was foreign policy makers that ideational intended that the state adopts this norm in reasons in the emergence of the norm of Indonesian foreign policy. rahmatan lil alamin are also related to the instrumental reasons of foreign policy, Finnemore and Sikkink mentioned especially the image, interests of security that transnational actors are the main actors cooperation and economy. that cause the emergence of norms. The facts in the present paper show different things that not only Islamic organization (as About the Author norms of entrepreneurs) plays a role in bringing the norm. The political elite of the Andi Purwono is a senior lecturer in foreign ministry also plays an important International Relations study in Universitas role in the emergence of the norm. We see Semarang, Central Java. He the presence of national political elites as got bachelor of International Relations in the norm of entrepreneurs that constructing 1999 and Master of Political Science in 2005 norms with non-state norm entrepreneurs from Gadjah Mada University. In 2002 - (NU and Muhammadiyah). They also 2009 he became the Head of International determine the level of acceptance and Relations Department. Then, he has been Indonesian Journal of International Relations 25

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