Islamic Dialectics and Culture in Establishing Islam Nusantara Paradigm: Variety Model of Islam Nusantara for Indonesia

This article examines the Islamic dialectics socio-culturallywhich inspires the establishment of Islam Nusantara. The method used in this research is qualitative with historical approach and included in the category of contemporary history. The step taken in this research is to reconstruct the tradition of IslamNusantara along with its cultural roots that lies behind it. The results show that: first, Islam has become the religion of most of the Indonesian people and has played many important roles in various social, political, economic, and cultural backgrounds. Secondly, Islam Nusantara is a typical Indonesian-Islamicstyle, which is a combination between Islamic theological teachings with the values of local traditions, cultures, and customs in this country. Third, the characters of Islam Nusantara show the existence of local wisdom in Indonesia that does not violate the teachings of Islam, instead they synergize the teachings of Islam with local customs scattered in Indonesia. Fourthly, Islam Nusantara is an Islamic practice in the country as a result of dialectics between shari'a text with local realities and culture. Therefore, Islam Nusantara comes not to change the doctrines of Islam, but to find ways how to embed Islamic values in the context of diverse cultural society.


A.
The Indonesian archipelago has the uniqueness and thetypicalmatters compared with other countries,starting from its geographical and sociocultural peculiarities to the uniqueness of the civilization. These uniqueness and Islamic Dialectics and Culture in Establishing... specialityhave become the considerations of the scholars to bring Islam Nusantara. The term Islam Nusantara itself recently invites a lot of debate among number of experts of Islamic sciences. The reason for the debate is that the term is inconsistent with the belief that Islam is one and it only refers to Al-Qur'an and As-Sunnah. Islam Nusantara is not a new school or a new sect of Islam. Therefore, Islam Nusantara is just a designation or concept of Islam that is naturally developed in the middle of Indonesian culture.
Islam Nusantara is the Islamic values implemented in the country and have long been practiced by theIndonesian people. Therefore, Islam Nusantara is a typical Islamicstyle of Indonesia, a combination between Islamic theological values and the values of local traditions, culture and customs. One of the characteristics of Islam Nusantara is being polite in implementing religious values and bringing Islam as a religion of peace. Islam Nusantara is also known as tolerant andmoderate, can live in diversity, and upholds human rights. The characters of Islam Nusantara also show the existence of local wisdom in the country that do not violate the teachings of Islam, but instead synergize the teachings with local customs widely spread in Indonesia.
Islam Nusantara is an interpretation of Islam that considers local culture and customs in Indonesia in formulating its jurisprudence. The model developed in Islam Nusantara is an empirical form of Islamic values developed in Indonesia, as a result of interaction, contextualization, indigenization, interpretation, and vernacularization of universal Islamic teachings and values, in accordance with the socio-cultural realities of Indonesian people. One of the consistent community organizations in the development of Islamic Nusantara is Nahdlatul Ulama (NU). Understanding and acknowledging local culture and wisdoms has always been applied by NU. Therefore, Islam Nusantara, especially if associated with NU varietyof religious models, is very interesting to be studied.
The formulation of letters and verses of Qur'an was divided into two periods Makiyyah and Madaniyyah werethe proofs of the dialectics of Islamic teachings with sociohistorical background. Imam as-Suyuti explained that there are three criteria determined by the Islamic scholars to GHÀQH WKHVH WLPH SODFH DQG khitab, or the objectsintended. 1 Nöldeke then reconstructed the theory of Mecca and Medina by analyzing the structure, stylism and content of verses and letters. 2 In addition, prior to the arrival of Islam in 0HFFD Arabicpeople basically liked poetry, then they wrote poetries as an intermediary to convey the ideas of the solidarity and courage of their respective tribes. 3 Then, one of the psychohistorically-culturallyreasonsfor the existence of short verses with poetic nuance at the beginning of the revelation is to synergize and facilitate them in receiving revelation. This shows that in fact, the Islamic dialecticsreally happenedsocio-FXOWXUDOO\ HYHQ VLQFH WKH ÀUVW FRPLQJ RI $OODK·V UHYHODWLRQ The Islamic dialectics and culture have generated what is called as Cultural Islam, which is a form ofda'wah approach implemented not through formal legal structure,but the process of through the cultural process of propagation by acculturating local culture. It is expected that through this cultural alignment, it will be able to bringand move the society toward better directions. developed in the Arabian Peninsula. This is understandable, because every religion, not to mention Islam, cannot escape from the reality in which it exists. Islam is not a religion born in a vacuous space of culture. There is a dynamic dialogue between Islam and reality necessitate. 4 The development of Islamic culture in Indonesia is a historical necessity. From the very beginning of its development, Islam in Indonesia is an indigenous Islam propagated by walisongo (nine Islamic scholars of Java) and their followers by carrying out cultural transformation in society. 5 Islam and culture are not placed in opposite positions, but within the framework of creative dialogue, a transformation in it is expected. The process of cultural transformation in turn results in a mixture of two entities: Islam and local culture. This combination generates the Islamic traditions that are still practiced in various cultural communities of Islam in the country.
In the concept of Cultural Islami, Islam should play D UROH DV D PRUDO DQG VRFLDO JXLGH UHÁHFWHG LQ LWV FRQFHSW Cultural Islam is a method ofda'wah (propaganda) that is used to invite people to convert to Islam or to obey all the commandments of Allah by using cultural approaches of the local community. The existence of reciprocal acculturation between Islam and local culture is recognized as a basic rule in Qawaid Fiqhiyyah, known as "al-'adah muhakkamah µ DQG WKH FXVWRP is made into the law. 6 Or more completely, custom is an enactedshari'ah, al -'adah syari'ah muhakkamah. This means that the customs and habits of a society including its culture is the source of law in Islam. 7 Therefore, the elements of local culture that can be used as a source of law is not contrary to the principles of Islam. The elements that are contrary to Islamic principles by themselves must be eliminated and replaced. This is the meaning of the presence of Islamin a place or country.
In Ushul Fiqh, the local culture, in the form of culture, is called ¶XUI (habit). 8 Because'urf of a society -according to the above description -contains the wrong and right elements at once, then Muslims themselves should see it critically and QRW MXGJH LW RQO\ DV D PHUH MXVWLÀFDWLRQ 7KLV LV LQ DFFRUGDQFH ZLWK WKH ,VODPLF SULQFLSOHV WKDW ÀOWHU RXW HYHU\ WUDGLWLRQ WKDW exists in the society. 9 In applying the methods of Ushul Fiqh and al-Qawa'id al-Fiqhiyah, especially in understanding texts and contexts, it is best to adopt a cultural anthropological approach. 10 This is done primarily in analyzing Islamic values which can be displayed with a friendly way toward the local culture,Islamic issues and local problems. This view is largely formed by ÀTK WUDGLWLRQ RI 6KDÀ·L VFKRRO ZKLFK LV PRUH WROHUDQW IRU GLYHUVLW\  Ghazali. 11 This research used qualitative method with historical approach 12 and included in the category of contemporary history, with the main focus on Islam Nusantara in NU religious tradition. The step taken in this research was to reconstruct the tradition of Islamic studies of Indonesia along with cultural roots that laid behind it. This review was conducted systematically and objectively by collecting, evaluating and testing the evidence supporting the data and obtaining strong conclusions.
There were three data sources: literature, documents of 18 PDVV RUJDQL]DWLRQ DQG LQWHUYLHZV ZLWK FHQWUDO ÀJXUHV RI NU and Islamic intellectuals. The data consisted of primary and secondary data. The primary data were taken from RIÀFLDO 18 GRFXPHQWV LQ GHSWK LQWHUYLHZV ZLWK 18 ÀJXUHV and literature books on NU and Islam Nusantara. Meanwhile, the secondary data were sourced from magazines, journals, newspapers and other related research results. The data were taken in two steps, namely: literature review and interviews with some informants related with the existence of NU and Islam Nusantara.
The The word Islam itself has the meaning of submissiveness to God, not only is the teaching of God to His servants, but is taught by Him with hooked to the human nature LWVHOI ZKLFK LV WDXJKW DV WKH IXOÀOOPHQW RI KXPDQ QDWXUH VR that the growth of its manifestation in thehuman beings is always from the inside, grown and forced from the outside. Because such resignation is a natural human endeavor, then a legitimate religion can not be anything other than surrender to God (Islam). So, it is impossible for a person to be religious without performing that attitude, thus a religion without submission to God is not true. 14 Due to that principle, then all religions are essentially al-Islam, which teach the attitude of surrender to the Creator, God Almighty. Because it is the core of all true religions, then al-Islam, or surrender to God, is the root of the existence of God's guidance to someone. Hence, al-Islam becomes the universal foundation of human life, applicable to everyone, anywhere and anytime. 15 Islam is universal in idealistic terms, at the level of Qur'an and hadith. However, the universality of Islam in Qur'an and hadith needs to be interpreted and explained well. The result is the emergence of clerical explanations which later become PDG]KDE. The Muslims of this country follow certain PDG]KDE and views which later became the foundation of Islam Nusantara, as in the theology of embracing Ash'ariyah, in ÀTK embracing 0DG]KDE 6KDÀ·L DQG LQ 6XÀVP HPEUDFLQJ ,PDP *KD]DOL 16 Islamic universalism actually presupposes the world YLHZ ,VODP DV D QRUPDWLYH IUDPH RI GRFWULQH WKDW LV transcendent, standard, unchanging, and eternal. Therefore, the entire textual building must refer to the basic joints embodied in the text of the Holy Qur'an and what was ever taught by Prophet Muhammad in Mecca and Medina as the basis of the birth of Islam. This is based on the reality of Islam as a religion born in the time of the Prophet Muhammad in Mecca and Medina without experiencing the process of historicalization of the teachings. Meanwhile, the aspect of Islamic locality makes the tradition as part of the Islamic awakening. 17 Indeed, the messages brought by Islam are universal. However, at the same time, Islam is also a response to the special circumstances in Saudi Arabia. There are two things WR QRWH LQ WKLV UHVSHFW ÀUVW ,VODP LWVHOI LV DFWXDOO\ ERUQ LQ Saudi Arabia which later transcended and becomes a universal Islam. Secondly, no matter how much we believe that Islam is $OODK·V UHYHODWLRQ LW LV ÀQDOO\ SHUFHLYHG E\ 0XVOLPV DFFRUGLQJ to their own experience, problems, intellectual capacity, cultural system, and diversity. 18 The locality and universality in Islam also becamethe concern byGus Dur (fourth President of Indonesia), thus offering the concept of Islamic indigenization. This offer has inevitable sociological-political implications of putting Islam as an important factor in socio-cultural and political life in Indonesia. This idea departs from his high commitment toward the universal values of Islam and the treasures of traditional Sunni thought as something considered ashaving the ability to build social harmony, tolerance, and build the basis of a fair, egalitarian and democratic political life. The idea of more emphasis on the substance of the formal symbols or forms of this country was once abandoned by Islamic leaders, mainly because they were too preoccupied with many polemics about the formal forms of the state in tense and suspicious confrontation from the beginning. 19 Gus Dur did not seem a priori toward the necessity of a social structure, but was also very careful with the possible idealization of Islamic structures. Gus Dur said that judging from the functions of religion in the social life, Islam was in charge of preserving a number of values and patterns of social behavior that linked the achievement of goals with the glorious ways used for it.

Islamic Dialectics and Local Culture 2.
Indonesia is a plural nation-state. Various races, tribes, languages, cultures, religions and beliefs live in this country. The motto "Bhinneka Tunggal Ika» is the right expression to explain the reality and hopes of this nation. Despite its diverse cultural, linguistic, racial, ethnic, linguistic, religious and living beliefs, Indonesia remains one, is still feeling mutual, and being respectful of one another.
With this diverse culture, Islam and culture cannot be VHSDUDWHG LQ WKH OLIH RI ,QGRQHVLDQ SHRSOH +RZHYHU GHÀQHG by many experts, although Islam and culture cannot be VHSDUDWHG EXW WKH\ FDQ EH GLVWLQJXLVKHG DQG LW LV QRW MXVWLÀHG mixing between them. Religion is absolute, does not change according to time and place. In contrast, the culture, even though based on Islamic teachings, can change from time to time, and from place to place. While most cultures are based on religion, it never happens, otherwise that religion is based on culture. At least, that is according to the belief based on the truth of God's revelation to the Prophets and the Apostles. Therefore, religion is primary, and culture is secondary. Culture can be an expression of religious life, because it is the sub-ordinate of the religion, and never vice versa. Therefore, while the religion is absolute, it applies to every space and time, culture is relative, bounded by space and time. 21 All cultural patterns, including those based on religion, as dynamic dialogue, are always historical, because they are humane. One of the meanings of that fact is that a cultural pattern, however deeply rooted in religion, must be judged WR EH DOZD\V HYROYLQJ QRW VWDWLF DQG QRW DUWLÀFLDO VLQFH the form of its relationship to an underlying religion is an 21 Madjid,,VODP $JDPD .HPDQXVLDDQ 36. interpretive relation, in the sense that a cultural pattern is a human interpretation of religious texts. This means WKH FRQIURQWDWLRQ RI D ÀQDO SKDVH RI GHYHORSPHQW LV QRW with the religion of an sich, but with a pattern of religious culture which is a humane and historical interpretation of religious texts. 22 The culture that has gained the legitimacy of sharia texts is transformed into a ritual procession. This process is something common in the environment of Islamic scholars(kiai) in the country,so that the Islamic community has the same pattern because of single reference and concept (LWWLIDTXO DUD ¶). KH Hasyim Asyari in his book, Report RQ $KOXVVXQQDK ZDO -DPDDK·V noted that Indonesian Muslim VRFLHW\ H[SHULHQFHG FRQÁLFWV DQG IULFWLRQ LQ 7KLV social-religious problemswere caused by the emergence of opposing groups and those carrying new religious views.
An example of the occurrence of Islamic dialectics and local culture is the ritual of 'almssea' (sedekah laut) conducted by coastal Muslim communities in certain seasons. There is a study indicating that sedekah laut is a form of conversion of non-Islamic to Islamic beliefs. Though sedekah lautis not a form of conversion it is but a manifestation of the result of dialectics between sharia textsand local culture. That is, sedekah lautthat still survive in the society is not against Islamic teachings. If the process if sedekah laut' is limited to the conversion, of course it comes out from two different things which are then converted.
Kiaido not only explain the ritual from the side of the theoretical basis but also the dialectic process of sharia textsand local culture. Cultural language is used to express empathy and taste that cannot be expressed by the society itself as well as a theoretical base that becomes the weak point of society. Acculturation in Islam 3.

Various cultures and religions develop in society,
where there is sometimes acculturation occurs between them. History recognizes :DOLVRQJR who spread Islam in Java and the entire country, and they used thegentle method of da'wah throughthe acculturation of local culture. 23 There is a spirit of cultural acculturation that occurred in the Islamic world in the 16th century AD. This acculturation is seen in some mosques in Istanbul (Turkey), Malibar (India) and in Indonesia that have became the icons of Islamic world architecture that time.
First, the acculturation in the style of mosque building in Istanbul (Turkey). After conquering Istanbul, 6XOWDQ 0XKDPPDG DO )DWLK ÀUVWO\ FDPH WR WKH FKXUFK RI Hagia Sophia. According to him, it was an architectural miracle that had never been invincible. After the conquest of Constantinople in 1453, Ottoman Turkish mosques followed the architectural style of the Hagia Sophia church. Sulaymaniye Mosque became the masterpiece of Ottoman Islamic architecture in thisperiod. Sulaymaniye Mosque in Istanbul, built during Sulaiman emperor, was inspired by the architecture of the church Hagia Sophia. The church was not altered at all. It was just added with four towers. This was a form of the spirit of cultural acculturation. It shows the cultural acculturation between Islam and Christians in (

Second, the Malibar Mosque (India) built by Shaykh
Zainuddin al-Malibari. 24 The mosque also shows the acculturation of culture. Cultural elements in India are applied, not directly discarded or hostile, but respected and perfected. Third, the spirit of cultural acculturation is also seen in one mosque in Nusantara, precisely in Kudus, Central Java. Built by Shaykh al-Islam Imam Ja'far Shodiq or known as Sunan Kudus,the mosque also shows the spirit of cultural acculturation between Islam and local culture. When building a mosque, he did not want to create a strange building for local people.
Besides the mosques, there are many more acculturation processes of Islam and local culture implemented by :DOLVRQJR. This strategy is known by historians with accommodative strategy, which is the wisdom of Islamic propagators in dealing with acculturation processes. Using this strategy, Islam has penetrated to various remote areas in Java, even spread throughout the archipelago. :DOLVRQJR's success cannot be separated from their da'wah strategy. Islam is always introduced to the community through dialogues, recitations, art and cultural performances, and far from the constraint and confrontations.
Therefore, Islam is a religion in which the Indonesian people believe most and has played many important roles in various social, political, economic, and cultural aspects of life. That role can be seen from the development of Islam DQG LWV LQÁXHQFH LQ WKH YDVW Nusantara society, so it is rather GLIÀFXOW WR VHSDUDWH EHWZHHQ ORFDO DQG ,VODPLF FLYLOL]DWLRQV In this context, Kraemer notes: "Het raadselachtige in den Islam nu is, dat hij, ofschoon als godsdienst ondiep en arm van inhoud, alle godsdienten ter Islamic Dialectics and Culture in Establishing... wereld overtreft door de kracht waarmee hij beslag op zijn belijders. Geen godsdienst maakt zulk een grost percentage van zijn belijders tot loyale, inning aan den godsdienst YHUNQRFKWH IHOOH DDQJKDQJZHUV DOV GH ,VODP µ 25

Islam Nusantara 4. for Indonesia
'Islam' and 'Nusantara' are two words having their own meaning, and they are combined to form a phrase. So, there is a series of ¶,VODP 1XVDQWDUD· which shows a FORVH UHODWLRQVKLS EHWZHHQ WKH VLJQLI\LQJ DQG VLJQLÀHG SDUW without creating new meaning. Islam Nusantara with the same meaning can be understood from the perspective of Arabic grammar that the two syllables 'Islam Nusantara' is not the composition of shifat-maushuf VLJQLÀHU VLJQLÀHG EXW WKH arrangement of idlâfah (anxiation). Therefore, between the two words contained additional words, min (from) or fî (in). For example, khâtamu hadîdin PHDQLQJ ¶LURQ· ULQJ qiyâmul lail, meaning 'night' prayer. So, the series word of ¶,VODP Nusantara'does not mean 'Islam' characterized by'Nusantara', but 'Islam lives in Nusantara'. The word ¶1XVDQWDUD· is not the nature of Islam, but as idlâfah.
Islam Nusantara is Islam that has experienced 'indigenization' or 'nativization' so that it is in line with the personality and identity of the Indonesian people. The charactersoften pinned on the Islam Nusantaraare friendly, non-violent, tolerant, respectful of tradition, and respectful of nationality. It is a typical of the Indonesian style, the combined values of Islamic theology with the values of local traditions, cultures, and customs. The characters of Islam Nusantara show the existence of local wisdom in that do not violate the teachings of Islam, instead synergize the teachings with local customs spread in Indonesia. 26 Meanwhile, in terms of substance, the term Islam Nusantara LV GHÀQHG DV ,VODPLF SUDFWLFHV LQ ,QGRQHVLDDV WKH result of dialectics between the shariah textsand local reality and culture. Spirit of Islam Nusantara is the practice of Islam that preceded by dialectics between sharia texts with the reality and culture where the Muslims live. In the perspective of XVKXO ÀTK, the dialectic process between sharia texts and the reality and culture where the Muslims live is something that is commonlyeven inevitably happening, considering Islam is a universal doctrine.
Islam Nusantara comes not to change the doctrine of ,VODP EXW WR ÀQG ZD\V KRZ WR SODFH ,VODP LQ WKH FRQWH[W RI diverse cultural society. This effort in XVXO ÀTK is called ijtihad tathbiqi, i.e.ijtihad to apply the law, not ijtihad istinbathi. Imam Syathibi distinguishes ijtihad tathbiqi with ijtihad istinbathi. According to him, if ijtihad istinbathi devotes on how to create law (insya'al-hukm), then ijtihad tathbiqi focuses on aspects of law application (WDWKELT ZD WDQ]LO DO KXNP). 27 The existence of Islam Nusantara is a form of Islam as a universal religion since it has been embraced by hundreds of millions of people of the country and has generated hundreds of thousands of other Islamic legal products and treasures. Based on the understandingabove, there is no need to fear that Islam is distorted because of Islam Nusantara term.
Islam Nusantara has a link with research results by KH Hasyim Asyari who later sparked the term ¶0XVOLP DO $TWKDU DO -DZL\\DK' (Javanese Muslims and surroundings) in 1912. Choosing the term Islam Nusantara for Indonesian Muslim society is more comfortable and easy to understand than calling them Javanese Islam. Although in the past era the word 'Java' was used to point acurrent territory of Southeast Asia, but the fact is only a few people who know it,just as the eminent Egyptian historian Ali Mubarak, in the midnineteenth century who called Indonesians, even Southeast Asians, as -DZL (Javanese) people. Even al-Azhar university set up a dormitory for students named 5XZDT -DZL, populated by Indonesian and Southeast Asian students who were studying at al-Azhar. 28 Islam Nusantara model can be traced from the history of the arrival of Islamic teachings through the process of vernacularization. Then, this process followed by indigenization, so that Islam becomes embedded in Indonesian culture. So, no longer a stranger. Therefore, in its cultural appearance, there has been a process of acculturation, the process of adoption of local cultures. 29 The formation of Islam Nusantara itself has actually a long history which is full of both criticism and autocriticismto achieve the balance as it is today. This step LV DFWXDOO\ D FRQFOXVLRQ RI GLDORJXHV DQG HYHQ ÀHUFH GHEDWHV between Islamic and Javanese traditionalpoets (Kejawen). 30 It is a form of integration between Islam and the characters of the archipelago. This shows that Islam Nusantara is very VLJQLÀFDQW LQ WKH IRUPDWLRQ RI WKH FKDUDFWHUV RI D YHU\ GLYHUVH Indonesian nationwith the population of over 250 million, inhabited by around 700 ethnicities, 500 languages, thousands RI FXOWXUDO WUDGLWLRQV RIÀFLDO UHOLJLRQV DQG KXQGUHGV RI local faiths. Islam Nusantarais able to place itself as a religious force to integrate and defend the unity of this nation in the frame of NKRI (United Nation of Indonesian Republic). 31 The main features of Islam Nusantara are moderate (tawasut), tolerant (tasamuh), maintaining balance (WDZD]XQ and i'tidal), amar ma'ruf nahi munkar (inviting to the good deeds and preventing the bad one), anti-radical, inclusive and tolerant. 32 In relation to local culture, Islam Nusantara uses a sympathetic FXOWXUDO DSSURDFK LQ UXQQLQJ WKH VSUHDG RI ,VODP LW GRHV QRW destroy, damage, or eradicate indigenous cultures, but instead, embrace, respect, preserve, and preserve it. One of the main characteristics of Islam Nusantara is to consider the elements of Indonesian culture in formulating ÀTK (law). 33 Islam Nusantara is developed locally through traditional Islamic educational institutions (pesantren). 34 This educational LQVWLWXWLRQ ZDV EXLOW RQ FRXUWHV\ DQG HDVWHUQ PDQQHUV emphasizing respect for scholars(kyai) andexperts(ulama) as religious teachers. The students (santri) need guidance from their religious teachers so as not to get lost and to prevent the development of wrong or radical understanding. One peculiar aspect is the emphasis on 5DKPDWDQ OLO $ODPLQ (grace for the universe)principle as the universal value of Islam, which promotes peace, tolerance, mutual respect, and diverse views in relation to the fellow Muslims, or interreligious relationships with other faiths.
Islam Nusantara and various historical dynamics and contemporary contexts increasingly get attention and become the focus of study from the international world. When Islam Nusantarahas become a warm conversation topic in Arabic media, then it will be a great momentum becauseArab world is currently facing a serious challenge about the rise of extremism and terrorism. Even the Crown Prince of Saudi Arabia, Prince Muhammad bin Salman bin Abdulaziz has promised that his country will apply the concept of moderate and open Islam, which is friendly to all religions as well as the world. The Crown Prince has also called for global support to help transform the hard-line face of the kingdom into an open state, which can empower all potential, and be open to foreign investment.

Variety Model of NU in the Perspective of Islam 5. Nusantara
Among the powers of Nahdlatul Ulama (NU) is to undertake a series of thoughts that has never been broken through its existence since 1926. 35 Kiai and the intellectual groups of NU always generate new ideas and concepts that FRXOG LQVSLUH WKH ,QGRQHVLDQ 0XVOLPV WR GLVVROYH LQ WKH ÁRZ of ideas. For example, the great idea of NU during Surabaya Conference in 1927 called for 'cultural warfare' against the penetration of Western culture symbolized by the Dutch colonial. At that time, the use of tie was fought with caps, coat with koko clothes, trousers against sarung, and shoes against sandals. The main purpose of NU is to unite the steps of ulama DQG LWV IROORZHUV LQ FRQGXFWLQJ DFWLYLWLHV WR FUHDWH WKH EHQHÀW of society, the progress of the nation and human dignity. As a religious organization, NU is an indispensable part of Indonesian Muslims who always try to uphold the principles of brotherhood (ukhuwah), tolerance (tasamuh), togetherness and coexistence, both with fellow Muslims and with fellow citizens of Indonesia. 36 NU is able to survive until because its position as an DJHQW RI FKDQJH QRW DQ LQVWLWXWLRQ WKDW VXUYLYHV WKH ÁRZ RI changes. As an institution in the traditionalist line-up, NU continues to create traditions based on Islamic faith and sustainability maintained by sages, religious leaders, teachers and kiai. An Islamic intellectual, Azyumardi Azra also appreciates and supports Islam Nusantara. According to him, Islam Nusantara model is needed by the people of the world today, because of its characteristic in putting forward the middle ways, moderate, tolerant and can coexist peacefully with other adherents, and can accept democracy well. The term Islam Nusantara refers to an archipelago or maritime continent (Nusantara) cluster that encompasses a territory that becomes the territory of Indonesia and its surroundings. 40 The practice of Islamic Nusantara is somewhat LQÁXHQFHG E\ WKH WHDFKLQJV RI 6XÀVP DQG WKH VSLULWXDO ÁRZ in this nation that has existed before. Some traditions, such as honoring kyai·V DXWKRULW\ UHVSHFWLQJ ,VODPLF ÀJXUHV VXFK as :DOLRQJR, also take part in some Islamic traditions such as the grave pilgrimage, tahlilan (sending prays to the ancestors), and commemorating the birth of the Prophet Muhammad, including sekaten celebration, which are adhered by traditional Indonesian Muslims.

Conclusion C.
Seeing the phenomena of the face of Islam in the world today, the presence of Islam Nusantara is urgently needed, because of its characteristics that put forward moderate middle ways, are always balanced, not as right and leftextremists, inclusive, tolerant and able to coexist peacefully with adherents of other religions. The Islam Nusantara model can be traced from the history of the arrival of Islamic teachings to the territory of Indonesia. Therefore, Islam Nusantara should be an alternative to build a peaceful and harmonious civilization of the Islamic world in any country.
Islam Nusantara has a distinction not only in rich and nuanced Islamic traditions and practices but also in social and cultural life. In relation to local culture, Islam Nusantara uses sympathetic cultural approaches in running syiar of ,VODP LW GRHV QRW GHVWUR\ GDPDJH RU HUDGLFDWH LQGLJHQRXV cultures, but instead, embrace, respect, preserve, and protect local culture. One of the main characteristics of Islam Nusantara is to consider the elements of Indonesian culture in formulating ÀTK (jurisprudence).