Islam Nusantara in Political Contestation Identity Religion in Indonesia

The relationship between the religion represented by Islam and the State that is represented by the democratic political system continues remain to be a problem. Ideological debates that Islamic law should be implemented and escorted through Islamic countries experiencing resistance against groups who argued that Islam is a substance that is in compliance with democracy. Religious ideology has often been a motivation to justify the struggle through the violence that has been done. Strengthening of violence in the name of religion is regarded as a form of struggle for bottomic beliefs and religious form in kaffah. Nationalism of Islamic religion Leaders by receiving Pancasila as the Indonesian ideology its been a moderate wisdom that has taken to maintain the unity of Indonesia, while keeping the existence of religions living. The relationship of religion and the State by Islamic religion Leaders of Nahdhatul Ulama (NU) considered as a mutual-connection with maintaining Indonesian nationalism without discriminating treatment of religions, tribes, and inter-group relations is face Islam Nusantara in Indonesia. Politics as the source of radicalism muted by NU leaders with a fatwa that receiving of Pancasila both as the nations foundation and as a spirit of Islam Nusantara. This research uses psychology politics theory and the theory of social identity's approach that analyzing potential radicalism in society.


Abstract
The relationship between the religion represented by Islam and the State that is represented by the democratic political system continues remain to be a problem. Ideological debates that Islamic law should be implemented and escorted through Islamic countries experiencing resistance against groups who argued that Islam is a substance that is in compliance with democracy. Religious ideology has often been a motivation to justify the struggle through the violence that has been done. Strengthening of violence in the name of religion is regarded as a form of struggle for bottomic beliefs and religious form in kaffah. Nationalism of Islamic religion Leaders by receiving Pancasila as the Indonesian ideology its been a moderate wisdom that has taken to maintain the unity of Indonesia, while keeping the existence of religions living. The relationship of religion and the State by Islamic religion Leaders of Nahdhatul Ulama (NU) considered as a mutual-connection with maintaining Indonesian nationalism without discriminating treatment of religions, tribes, and inter-group relations is face Islam Nusantara in Indonesia. Politics as the source of radicalism muted by NU leaders with a fatwa that receiving of Pancasila both as the nations foundation and as a spirit of Islam Nusantara. This research uses psychology politics theory and the theory of social identity's approach that analyzing potential radicalism in society. Keywords: Democracy, Nationalism, Pancasila, Ideology, Islam Nusantara.

Introduction A.
The relationship between the religion represented by Islam and the State that is represented by the democratic political system still continues to be a problem. Ideological debate that Islamic law should be implemented and escorted through Islamic countries experiencing resistance groups who argued that Islam is a substance that is in compliance with democracy. Failure to marry (bringing together) Islam and democracy at least apparent from the failure of the Arab Spring originally wanted to do a change of dictatorship regime 1 EXW LQVWHDG JDYH ELUWK WR WKH ORQJ FRQÁLFW LQ WKH various countries of the Middle East.
Religious ideology is often a motivation to justify the struggle through the violence that was done. Strengthening of violence in the name of religion is regarded as a form of struggle for a very basic beliefs and religious form in kaffah. Religion is often used as a factor of legitimacy or to cover the FRQÁLFW 2 5HOLJLRQ FDQ LQÁXHQFH WKH HPHUJHQFH RI H[WUHPLVP because religion can be in two polar opposites, that felt more right or more right to enter Heaven as well as the existence of a revenge of history in every development. 3 $O -DELUL FRQÀUPV that violence extremism is no more than a phenomenon that arises from socio-political issues, then packed with religious issues. 4 The political attitude of religious extremism as it was originally performed on the order of belief under the slogan RI UHOLJLRXV SXULÀFDWLRQ EXW HYHQWXDOO\ GHYHORSHG LQ WKH ÀHOG of law via the pattern of an understanding with the religious doctrine of the text.
The political attitude of religion without connecting ZLWK WKH VRFLR FXOWXUDO FRQWH[W RI VRFLHWDO FHUWDLQO\ LQÁXHQWLDO on the model of religion intolerant and does not respect human rights. The growing diversity of expression along with the political establishment charges the Islamic State DV WKH LQÁXHQFH RI WUDQVQDWLRQDO PRYHPHQWV WKDW KDYH QR awareness of local wisdom and the rejection of the concept of the nation State.
A person or group who perform acts of extreme violence regardless of their actions as a crime, but rather emerged a sense of pride for being the troops who fought for the truth that he believes. 5 Extremism groups which later developed into a transnational movement often uses symbols in the military organization of his movement, 6 such as the Irish of Republican Army (IRA) in Ireland, Euskadi Ta UDT ZD 6KDP RU NQRZQ DV ,6,6. 7 Extremism is a manifestation of the action of radicalism. Radicalism as a kind of pragmatism is not always marked by violent actions, but can also be limited to thoughts and ideologies that do not use violent means in carrying out these thoughts. he potential of radicalism that is determined by the individual's perception of course not only affected a FHUWDLQ LGHRORJLFDO JURXQGLQJ EXW FDQ DOVR EH LQÁXHQFHG E\ D variety of other factors in global issues, regional and locality. The action of terrorism which took place in Indonesia for example, preceded the existence of ideological fanaticism so consider the other wrong and led to the use of weapons or bombing as a form of endorsement any ways or extreme.
Transnational Islamic movement is the group that its activities cross the line of the territorial nation State to realize its goals. The movement's militancy has various variants of the purpose and the struggle in accordance with social aspects LQÁXHQFHG KLVWRU\ LQ FRXQWULHV RI LWV IRXQGLQJ 3DQ ,VODPLVP movement and the Muslim Brotherhood (Ikhwanul Muslimin) in Egypt, Hizb ut Tahrir in Lebanon, Jama'ah Tabligh in India and other Islamic movements inspired by the resistance of a people weak and colonialism. The struggles of transnational Islamic movement is often accompanied by the presence of the process of criticizing and blaming among different religious practices. Culture deemed not of Islam has been blamed and should be eliminated with the war thought (ghazw DO ÀNU). The potential diversity of life that form a pattern of black and white or false actually started having periods of growth along with the climate that guarantees the freedom of democracy.
The Government has built partnerships with the scholars through a variety of approaches to the Elimination RI UDGLFDO LGHRORJ\ WKDW WHDFKHV H[WUHPLVP ÁRXULVKHG LQ Indonesia. National Islamic developing in Indonesia has become the pilot shaft that religion and democracy can be integrated and peaceful walk. Islam does not accommodate practices violence but develop moderation (tawasuth) and balance (wasathiyah). Therefore, religious extremism is not just a question of theological and religious interpretation, but many external factors that tend to dominate in the relation between religion and democracy globalization.

The Phenomenon of Transnational Movement in B. Indonesia
Contestation of ideas between nationalism and religion always leads to two main issues, namely the relation of muslim versus non-Muslims and law of God versus law of man. The Foundation should be built is the realization that Islam as a religion of humanity. Religious ideology has often been a motivation to justify the struggle through the violence that has been done. The political attitude of religion without connecting with the socio-cultural context of societal FHUWDLQO\ LQÁXHQWLDO RQ WKH PRGHO RI UHOLJLRQ LQWROHUDQW DQG does not respect human rights. The growing diversity of expression along with the political establishment charges the ,VODPLF 6WDWH DV WKH LQÁXHQFH RI WUDQVQDWLRQDO PRYHPHQWV that have no awareness of local wisdom and the rejection of the concept of the nation State.
Organization of the radical movement to build an international network of transnational nature because these groups have is global leadership, working in a network of cross country and the continent, as well as carrying the same ideals to re-establish the ideal Islamic leadership in the form of a khilafah, or Islamic State. Some of the things ZKLFK DVSHFWV LQÁXHQFHG LV WKH IDFW XSRQ WKH VXIIHULQJ RI Muslims in different countries due to colonialism the West against muslim countries as well as countries with a majority muslim population. Jamal Al-Afghany e.g. arouse patriotism on the basis of religious solidarity called Pan Islamism. 8 The Islamic movement that is transnational understanding Islam in monolithic and reject the variants of Islam considered WDLQWHG EHFDXVH VR WKDW QHHGV WR EH SXULÀHG EDFN 9 In line with the rise in international relations who woke up between indigenous Malay Archipelago with other countries, the exchange of good character as Ambassador of the Kingdom as well as among the educated to learn and teach is the fact who cannot be ruled out. The relationship gave rise to complex intellectual genealogy, and further VWUHQJWKHQHG E\ WKH ERQGV RI VSLULWXDO VXÀ RUGHUV IRUP teacher or murshid and his students. 10 The development of muslim societies commensurate Hajj command in the pillars RI ,VODP LQÁXHQFHG WKH QXPEHU RI PXVOLP ,QGRQHVLD JR WR Makkah and start interacting with the teachings of Islamic SXULÀFDWLRQ WKDW ZDQWV :DKK EL\DK ZLWKRXW PD]KDE RU without the adoption of a culture that tends to be a heresy (bid'ah), superstition (tahayul), and khurafat.
7KH with the teachings of the Quran. 11 +DML 0LVNLQ WRJHWKHU ÀJXUHV of the Group's armed forces deploy in the Padri attempts of UHOLJLRXV SXULÀFDWLRQ DV GR WKH $UDEV LQ WKH :DKDEL +RXVH FROODERUDWHG ZLWK WKH PLOLWDU\ IRUFHV RI $O 6D·_G VLQFH for control of the peninsula of Arabia. 12 Movement changes made Haji Miskin and Padri gets hard challenge from teachers of Shattariyah because of movement that carried out violent measures and tend to choose judgement someone as an ,QÀGHO RU PLVGLUHFWLRQ XSRQ FRQYLFWLRQ RI RWKHUV Padri movement other scholars claimed easy as perverse as my master Nan Renceh Nan Tuanku Tuo, hostile to his own, and hostile to those who don't think the same. Tuanku Nan Renceh also sentenced her aunt himself who has aged and not allow to bury his body but was banished to the forest because of the chewing of betel prohibited among the Wahabi. 13 The violence that was done the Padri H J DVVDXOW DQG PXUGHU RI 5R\DO IDPLO\ RI 3DJDUX\XQJ ÁDW land. The Kingdom that had been converted to Islam since the 16th century it was attacked the Padri in 1809. Tuanku Lelo as one of the leaders of the Group of Padri mentions the Royal family Tuanku Rajo Naro at Talang Many former members who then supported the Golkar after a political approach by the Government, but many also refused so as to make the two factions. In the faction as Fillah refused to do the jihad armed resistance led 19  Islamic reform movement which was originally declared Islam as a cause of the decline of classical Islam, the switch target to reconstruct the repeated political ideology. The movement go hand in hand development of contemporary MLKDGL LGHRORJ\ ZKLFK LQÁXHQFHG WKH WKRXJKW RI 6D\\LG 4XWE 22 Qutb's thought as quoted As'ad, dividing the community over two (2) groups, namely the community ignorance who do challenge the laws of God and the Islamic community who apply the laws of God (al-H} DNLPL\\DK OLOO K 7KH setbacks faced by Muslims in various countries, economic decline, dai begins to reign, and morality of society seems to get an answer because culture and ignorance as a result of not implementing the law in the form of Islamic law as a whole. Such thinking implies penegasian all that is not of God, and not of God, polytheists, perverted Heathens, and tyrants. According to Islamic fundamentalism is among the Union EHWZHHQ UHOLJLRQ WKH ZRUOG DQG WKH FRXQWU\ G)Q GXQ\ The development pattern of thought propaganda by Khawarij groups with various sects in it at least can be understood through the same identity, i.e., restricting religious propositions only on al-Quran and al-Hadith. Therefore, there was a disclaimer of ijma' (consensus of the scholars) DQG TL\ V DQDORJ\ ERWK RI ZKLFK DUH YHU\ FORVH WR WKH XVH of reason or logic in the determination of the law which is not found in the Qur'an and Hadith al-especially regarding worldly affairs. 32 Methodology of ta'wil (interpretation against the proposition) with the use of reason or logic it thinks will only make the religion is not pure anymore because contaminated the opinions of men who do not have the Authority set the Shari'ah.
As a result of the law of God as being the line of Muslim Brotherhood ideology Ikhwanul Muslimin (IM) considers only Islamic law is sourced from, rather than sourced from other religions. Such views have fueled the exuberance of the seeds of fanaticism diversity that leads to extremism. 33  of Sunni Islam. The historical context to the descent of this verse concerned Jews punished whip and heated body due to committing adultery and already married. 34 It is explained that the verse is not related to the establishment of an Islamic State or khilafah system but the Abrahamic religious obligations to implement the law in the holy book itself. The method of understanding Dalil theses in textual by rejecting other approaches make this group tends to be exclusive and fanatical. This unfriendly literalist group with the group out of its parts and always think negatively with other groups. Being tough is not a physical attack upon pagan LQÀGHOV EXW DQ XQGHUVWDQGLQJ WR ÀJKW WKH SDJDQ YDOXHV LQ the context of tolerance, that injustice, and dictatorship in the community.
Scholars of nationalism with accept Pancasila as the the state ideology Indonesia is a middle stance taken to maintain the unity of Indonesia, while keeping the existence of religion. NU and Muhammadiyah as a leading organization in the defense of Indonesia nationalism isn't interested in doing formalisasi of Islamic law in the life of nationality and statehood as the enforcement of Islamic law in the public space, State administration, and State administration, including private law family such as marriage, inheritance, and banking. NU on its own before the independence through the 11th Congress in 1936 in %DQMDUPDVLQ FRQÀUPHG ,QGRQHVLD ZDV DOUHDG\ DV WKH ,VODPLF country because its people are predominantly Muslim, and there is no ban on running it though the Protestant Kingdom led by the Netherlands. 36 The relationship of religion and the State by scholars NU considered in connection with maintaining Indonesia nationalism accommodating without discriminating of religion, tribe, and inter-group relations. Politics as the source of radicalism as an opinion of Angel Rabasa, muted by NU cleric with a fatwa acceptance of Pancasila as the ground state.
Battle of ideas between nationalism and religion always leads to two main issues, namely the relation of muslim versus non-Muslims and law of God versus law of man. The Foundation should be built is the realization that Islam as a religion of humanity. The theological category understanding of the changes to be done consists of Islamic relations with non-Muslims, the law of God in the religions, ,VODP LV UDKPDWDQ OLO ¶ ODP)Q DV ZHOO DV WKH SDUDGLJP RI MLKDG and war. 37 The selection of texts that are very popular among radical Islam in terms of the relationship between Islam with other religions is QS. Al-Baqarah verse 120: "Jews and Christians will not be glad to you until you follow their religion. Say: "Verily, Allah's instructions that the instructions (correct)". And behold, if ye follow the whims of those after knowledge came unto thee, God is no longer a protector and helper for you.".
There are 3 (three) problem over the verse used to combat or suspect among the non-Muslims. First, the emergence of the perception that people outside Islam especially Christians and Jews as the eternal enemy, which corroborated the existence of some verses that condemned the behavior of the Jews and Christians over the Prophet Mohammed and their followers. Second, the relationship of hostility came into force in a period not limited that looked at all of the Jews and the Christians as enemies. Third, the loss of attention to other verses calling for tolerance so that aspects of the Qur'an which consists of thousands of verses as generalized in verse only certain.
Historical context in coloring the emergence of religious texts certainly have different shades if linked in VSDFH FRRSHUDWLRQ LQ WKH ÀHOGV RI HGXFDWLRQ HFRQRPLFV politics, culture, and more. So because the text relating to the FHDVH ÀUH DQG WKH WUDQVIHU RI WKH 4LEOD GLUHFWLRQ +RVWLOLW\ against Jews and Christians that are generalizable to all areas it will be contrary to the paragraph which States the importance of understanding the diversity of tribes, Nations, and religions.
Understanding the underlying religious movement on the obligation to uphold the law, already done by Wahabisme sponsored by Saudi Arabia by doing the institutionalization of religious doctrine. 38 The effects, the law of God considered a law that stems from Islam to negate the other religions. ,VODPLF ODZ DOVR XQGHUJR VSHFLÀF DV D ODZ SDVVHG GRZQ WR FHUWDLQ JURXSV VXFK DV ,VODPLF ODZ ZKLFK FRGLÀHG D 6XQQL cleric then considered not as God's law by Shia. The fact that it can be seen from what was once practiced among the Islam Nusantara in Political Contestation Identity Religion in Indonesia Khawarij with declared Ali bin Abu Tholib and Muawiya DV LQÀGHOV Pay Attention To The QS. Al-Maidah verse 44 and 47 explained the existence of laws that governed not just Islamic law, but also the law of God in the book of the Torah and the Gospels. If such a view makes 47 (forty-seven) convict WHUURULVP /3 &LSLQDQJ IURP ÀIW\ HLJKW SHUVRQ DQG WKH ex-convict terrorism can accept Pancasila as the source of law in Indonesia because the concept of Pancasila is drawn from Islamic religious text by framers. Quraish Shihab explains that people who obey the law by using the Torah and the Gospels in the Qur'an is called $KOXO .LW E as much as 31 times, $O <DK_G as much as 8 times, the An-NaS} UD as many as 14 times, and %DQ) ,VU LO as many as 41 times. 40 People of the book or the mention of such a type is GHÀQHG DV D FRQFHSW WKDW JLYHV UHFRJQLWLRQ WR WKH UHOLJLRQ RI ,VODP which has outside of Scripture. The attitude of this recognition was meant to give the recognition of the right of existence in running their respective religious rules in the sphere of nationality. In Arabic, the term vocabulary that have meaning among other Nations TDXP and sya'b. Qaum said in the Qur'an is called as much as 322 times, as in QS. HUD v. 63-84. While the word sya'b only found in 1 paragraph as in QS. Al-Hujurat verse 13.
The term nationality is an overview of the characteristics against the unity of the people of the same descent, culture, language, and the roots of its history at a particular location. In common traits against humans so it can be called a nation begins to develop in the 18th century in Europe, and is undergoing a transformation to the ideology of the Islamic world. The dissemination of the national ideology developed over the aggression of Napoleon Bonaparte to Egypt in July 1978 the propagandize themselves as devout Muslims. Through the dissemination of propaganda by pamphlet 36,000 forces beginning with the phrase "Bismillahirrahmanirrahim" to show as a brother.
Strategy based on similarity of origin awaken consciousness and make some Muslims feel that nationalism became a cause of the splitting of the Islamic world. For groups of such Islamism HTI, nationalism is considered primordialism and fanaticism of Islam Nusantara in Political Contestation Identity Religion in Indonesia nationalities (ashabiyah) which is rather forbidden (haram). 41 That opinion into political views the majority of Islamic groups radical in Indonesia. The Group was sticking to the principle of the unity of the people based on the bonds of aqidah or Islamic ideology, not the bonds of nationhood. It thus refers to the QS. Al-Hujurat, verse 10 real believers are brothers.
The development of the ideology of the real national anthem has been performed by the Prophet Muhammad in the process of building a new society of the city of Yatsrib. Modern nationalism that marked by the preparation of the Constitution Charter of Madinah (0LWVDT DO 0HGLQD) to bind the entire community of Medina without discriminating of religion, tribe or social class. The composition of the communities of Medina at that time consisted of the Khazraj tribe Auz and some embraced Islam, and tribal Quraizhah, Nadhir, and the Qaynuqa who embrace Jews. 42 The Medina Charter went into effect for the entire tribe in order to defend the sovereignty of the city of Yatsrib which was later changed to the city of Medina.
Strategies of Prophet Muhammad in Medina has similarities with the life of the Indonesia nationality did not apply the law based on the Constitution of a particular religion for the whole tribe, but implementing the Constitution on the basis of a mutual agreement with the spirit of the principles of the equation. The togetherness of the community based on the territorial aspect of defending showed a State Defense that was built by the community of Medina.
Nationality or ideology of nationalism has obvious basis in the Qur'an with the inclusiveness to know each other's identity with one another. Certainly the existence of nationality will be found promoting diversity in terms of religion, tribe, colour, social status, and other differences with restricted awards through devotion, namely the humanizing of man by not harassing each other. Intersection between nationality with Islamic can be seen on the principle that it should uphold. A nation demands unity of society (al-ummah), the protection of society (al-adalah), the principle consultative (al-syura), and equality of treatment (al-musawah).
Nationalism is the look of the concept that was built by the Prophet Muhammad to pay attention to the interests of the Union society (al-ummah al-wahidah). Muslim society in Indonesia since its development already knows the meaning of sisterhood/brotherhood is not simply on the basis of civil religion (ukhuwah Islamiyah) but also the brotherhood of compatriots (ukhuwah wathaniyah), and fellow fraternity of man (ukhuwah basyariyah). It is thus formulated by the founder Nations with ties of Pancasila.
Violence in the name of religion that still bloom occurred in Indonesia indicated that the attitude and behaviour of most community Indonesia no longer in accordance with the principles of Pancasila. Society tends to choose violence or strong penalties in the face of difference. The Act thus fostering religious intolerance, the burning of houses of worship, religious and frustrated with the ideology of Islam became the religion of the network terrorism.
Indonesia's muslim community many don't perceive that Pancasila was the religious principles of Islam. Epistemology in Islamic law (XVKXO ÀTLK), Pancasila as well as al-kulliyat al-khams, namely the basic principle of the purpose of the enforcement of Islamic law. Five principles of Islamic law is the protection of religion (hifzh din), the protection of inhabitants (hifzh al-nafs), protection of offspring (hifzh al-Islam Nusantara in Political Contestation Identity Religion in Indonesia nasl), protection of intellect (KLI]K DO·DTO), the protection of property (hifzh mal).
Al-kulliyat al-khams in the context of Indonesia is DOUHDG\ UHÁHFWHG LQ WKH IRUPXODWLRQ RI 3DQFDVLOD 3UHFHSWV (sila) basic State which is native to Indonesia, the nation's cultural products already provide protection of religion on WKH ÀUVW SUHFHSW 3URWHFWLRQ DQG KXPDQLWDULDQ DVSHFWV LQ the sila. Protection of offspring as a form of citizenship rights in the third sila. Reason and protection of freedom of Assembly gathered in the fourth sila. While the protection RI SURSHUW\ DQG DFFHVV WR HFRQRPLF UHVRXUFHV LV UHÁHFWHG LQ WKH ÀIWK VLOD Pancasila is the Foundation of the norm over the laws prevailing in Indonesia. It therefore implies the enforcement and application of Islamic jurisprudence should not be contrary to the values of Pancasila, that is the value of the divinity, humanity, unity, deliberation, and justice. Islamic law placed as a source of formation of national laws that interact ZLWK RWKHU UHOLJLRQV 3DQFDVLOD DV WKH ÀOP SODFHG WR HVWDEOLVK sect of Islam in Nusantara in order to develop the civilization of Indonesia and a peaceful world civilization.

Conclusion D.
A peace meeting between nationalism with religion in Indonesia with tangible success formula of Pancasila. Promoting diversity of characters get position a good award in order to create synergiy between the teaching of Islam with customs or local wisdom society Archipelago. It forms a social system which then mapped out the national identity itself. Formulations of Islam and the country that is formed into a unitary State of the Republic of Indonesia (NKRI).
NKRI is the country base their interaction patterns of the society being open, friendly, and environmentally friendly culture. Therefore, Islam as a religion that synergize with the culture, uphold the attitude of the middle way or moderation (tawasuth). The pattern of Islam in Indonesia as darussalam creates implementation of Pancasila and NKRI, as the essence of the teachings of Islam ahlussunnah wal jama'ah. The collaboration between the Pancasila and NKRI, it animates the characteristics of Indonesia's peaceful Nations, fostering diversity, as well as being able to cooperate in promoting diversity.
7KH WKUHH PDLQ SLOODUV WKDW VXSSRUW WKH LGHQWLÀFDWLRQ of the potential success of the transnational movement of radicalism is by combining the religious approach with national approaches through cross-cutting cooperation. Partnerships must be supported with the utilization of structural strength, and Islamic authorities. The synergy of cooperation undertaken between Kemenkumham with BNPT as well as ministry of Religious Affairs has made VRPH UDGLFDO QHWZRUN FRUH ÀJXUHV DGPLW PLVWDNHV DQG EXLOG D sense of nationalism against NKRI, such as Ali Imron, Nasir Abas, and Umar Patek.