Moderate of Islam Indonesia: Political Views of Indonesia Hadith

Scholar

Fatihunnada

Universitas Islam Negeri Syarif Hidayatullah Jakarta, Indonesia

Keywords: Islam Indonesia, Moderate, Hadith Scholar

Abstract: This article examines the views of moderate Indonesian hadith scholar on several issues of the national

community. Indonesian hadith scholar read religious texts based on intellectual experience of interaction

with the problems of nation. So that produce a concept of Islamic rules that can be accepted by the people of

Indonesia who have a friendly character for each other. This article uses a qualitative theod that focuses on

understanding the data by classification. Sources of data of this article are 1) Islam is not only for Muslims

by Ali Mustafa Yaqub; 2) Media news that contains the response of Indonesia hadith scholar on several

issues that occur in the political community. Then, it critized and compared with the perspective of radical

groups, so it shows the visible character of the moderate view of the Indonesian hadith scholar. This article

supports the opinions of Azra and Eliraz who say the Islami who say the Islami Nusantara’s character is a

moderate Islam which is also called as a inclusive, accommodative and tolerant Islam.

1 INTRODUCTION

The phenomenon of Islam in Indonesia becomes an

interesting conversation for researchers both

domestic and abroad (Azra, 2010), because the

population of Muslim communities in Indonesia

reaches more than 200 million people. Besides, the

character of the Muslim community of Indonesia is

friendly, peaceful and tolerant towards the adherents

of the other religion which is a distinction between

the Muslim population of Indonesia and the Muslim

community of the Middle East due to different

conditions and problems. This amount makes

Indonesia the largest Muslim country in the Islamic

world, as 88.7 percent of Indonesia's 235 million

people are Muslims.

Gayati C. Spivak says that the Indonesian

Muslim community can be called a "subaltern" used

to be represented by others (Spivak, 1988).

Therefore, it takes a respond from Indonesian

Muslim scholars to show a moderate Indonesian

Islamic identity in discourse with the global issues in

Indonesian nation

community.

Among the themes most often raised by

researchers and observers is Islam Indonesia and

moderate Islam. President of Joko Widodo also

respond to it very well, in meetings with the

Indonesian Ulama Council (MUI), some civic

organizations and a number of the Rector of the

State Islamic University (UIN) in the Palace of

Bogor on 5 June 2015 for initiated the education of

moderate Islam in Indonesia. The President said the

"moderate Islamic College which is exactly a large

University, which later will be the direction of

Islamic colleges" (Pikiran Rakyat, 5 June 2015). The

NU and the Muhammadiyah conference staged by

heading The Jakarta International Islamic

Conference (JIIC) on 13-15 October 2003. This

Conference illustrates the movement of the Da'wah

NU and Muhammadiyah to carry moderate Islam in

Southeast Asia.

Much less precise views against Islam Indonesia

who reflected of some phenomena such as the

behaviour of the mystical, radicals, Liberals and

others. That view was born of the perception of a

phenomenon to describe extensively about Indonesia

Islamic character. In the course of the history of

Indonesia, Islam in Indonesia came up with a range

of picture is termed by the researchers with a variety

of terms, such as the Abangan, traditional,

modernist, Puritans, substantive, Militant,

nationalist, Literalist and other etc. (Rahmat, 2007).

To that end, researchers need to examine more

carefully and deep pattern of Islamic Indonesia

which reflected the thinking of national Muslim

1606

Fatihunnada, .

Moderate of Islam Indonesia: Political Views of Indonesia Hadith Scholar.

DOI: 10.5220/0009932616061613

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1606-1613

ISBN: 978-989-758-458-9

 2020 by SCITEPRESS – Science and Technology Publications, Lda. All r ights reserved

leaders and their response to that hit the nation of

Indonesia.

On the other hand, radical Islamist movements in

Indonesia also experienced rapid progress. It is

characterized by the increase of the number of

followers of the movements every year. These

movements have a variety of shades, including

movement that fought to enforce Islamic Sharia

without enforcing the Islamic country, a movement

that sought to make Indonesia as an Islamic State

and the movement that seeks to build a Caliphate

International Islam and Indonesia became a part of

the Caliphate. Most of these moves with the

movement of military forces, such as the Laskar

Jihad (LJ) and the Islamic Defenders Front (FPI).

And some of the other moves by spreading the

ideology and thought-provoking, such as Assembly

of Mujahideen Indonesia (MMI) and the Hizb ut

Tahrir Indonesia (HTI) (Fatihunnada, 2015).

From the above two factors, attraction of

researchers and scholars against the phenomenon of

Islam in Indonesia and melee the opinions and

responses of the characters and thinkers and the

development of understanding of radical Muslim

community in Indonesia made the theme Islam

Increasingly important to Moderate Indonesia

discussed to be able to measure and find back a

concept the actualization of Islam in Indonesia is a

moderate from the concepts that have been

formulated and discussed by experts in religion

Indonesia, as well as for tackling the spread of

radical leftism in Indonesia, which can then be used

as role models to contribute markedly towards the

world community.

2 TRACING THE MODERATE

ISLAMIC ROOTS IN

INDONESIA

The term Islam Indonesia refers to the practice of

actualizing the Islamic rules in Indonesia. Although

Indonesian Muslims believe and practice in the

Pillars of Islam and other worship similar to

Muslims in other countries, it has own distinction in

the actualization of its Islamic social and political

life, which is not found in other countries. The

Indonesian Muslims have a unique system and social

tradition by embracing the Ash'ariyya and

Maturidiyya theology which is complemented by the

Shafi'iyah jurisprudence (Azra, 2010).

While the term moderate Islam actually refers to

three things, namely 1) religious Term coined by Al-

Quran in al-Baqarah: 143 with the phrase "Ummatan

Wasaṭan". 2) practice of the Prophet and the

companions at the early spread of Islam in Arab

countries. 3) the spread of Islam in Indonesia

committed by Information on society animism and

dynamism of Malay. Subsequently inherited by

several Islamic organizations in Indonesia such as

the Nahdhatul Ulama and the Muhammadiyah, as

well as figures born from both organizations. The

pattern of moderate Indonesia Islam is also referred

to as "Islam in the frame of Indonesians" (Ma'arif,

2009) coming into Indonesia by path of compromise

toward culture (Siroj, 2015).

Bernard Lewis, a Princeton Professor who

examines the many Islam explains that the term

Moderate has become a central part of the Muslim

community since the beginning of Islam. A true

Muslim character has friendly to the environment

and to accept differences. The Prophet said "my

difference is the shape of the grace of God", which

form the character of the early Muslim community.

Hardly ever any historical records that depict the

violence of the early Muslims, such as the burning

of churches, mass killings and so on. However,

when the modern era is present, some acts of

violence began to appear from the most radical

Muslim groups. The existence of the Group was

starting to be taken into account, since this Group

succeeded in gaining the support of several

Government and community in a big way. Al-Qaeda

and the Taliban are a few examples of radical

Muslim groups. The emergence of these groups due

to their beliefs will be the danger of the modern era

with the war ideology and mindset, so they need to

take preventative measures to keep the purity of the

teachings of Islam (Lewis, 2010).

Abou Fadl, a prominent Moderate Islamic origin

Kuwait offers a division of Islamic groups, i.e.,

moderate and Puritanical. He also rejected parallels

with other Moderates, such as modernism,

progressive and Reformist. The term viable

Reformers addressed to groups that are trying to

cope with the challenges of modernity, while the

other being reactionary. While the term Prograsif

and the reformist group is implementing a

dictatorship such as Gamal Abdel Nasser called the

reformers are always considered to be thinking

ahead. Whereas the liberal viewpoints doesn't

always move forward, even sometimes return to

tradition. As for the Moderate is a Muslim

community that finds its roots through the Quran

that precedent has always encouraged the Muslim

community became a moderate group, and also via

the precedent of the Sunnah who described the

Moderate of Islam Indonesia: Political Views of Indonesia Hadith Scholar

1607

Prophet as moderate profile, when faced with two

extreme option, then the Prophet always chose a

middle ground. Moderate Islam also appreciate the

accomplishments of fellow Muslims in the past for

reactualization in the modern era (Abou el-Fadl,

2006 and Chafid Wahyudi, 2011).

But on the other hand, the opinion of a scholar of

Islam who are experts in the field of democracy and

Islam in Southeast Asia from the Australian National

University (ANU), Greg Fealey mentioned in a

discussion at the national headquarters of the year

2006 that the term Only Government consumption

of moderate Islam United States to uphold anti-

terrorism movement. Similar with Fealey, Chomsky

considers that moderate Islam is a United States

engineering juxtaposed to the parties which support

the policies of the US and its allies of the Muslims.

Otherwise the term Islamic Terrorists juxtaposed to

the parties that opposed US policy and threatened

and their allies (Chomsky, 2002).

In a symposium organised by the Wall Street

Journal, Akbar Ahmed, a Pakistani Envoy to United

Kingdom and head of the Islamic Studies Centre at

American University refused to classify the Muslim

moderate and become terrorists. He prefers to divide

Muslims into three groups, namely the mystical,

modernist and literalist. The mystique thrives on the

13th-century Sufi figure Jalāl al-Dīn al-Rūmī. This

is the great concept of human values and the belief

that every worship performed the entire religious

ought to be to uphold high decorations. While the

modernists began to develop in the early 20th

century such as Sultan Mohammed V (first King of

Morocco) and M.A. Jinnah (founder of Pakistan in

1947). These groups have a great concept to balance

tradition and modernity, they believe that Islam is

able to adapt and contribute to the West. As for the

literalist is represented by the Muslim Brotherhood,

Hamas and the Taliban. These groups believe that

the Muslim’s happiness can only be achieved by

following the teachings of a Prophet who lived in the

7th century, they see Muslims in depressed

conditions, so they need to do resistance (Ahmed,

2010).

If talk of Islamic roots in Indonesia, then we

can't let go of the discussions surrounding the

Information. Information is the bearer of Islam in

Java in the XV-XVI which has the ability to

collaborate aspects of spiritual and secular in

spreading Islam. The development of the spread of

Islam is indeed not so rapidly on the era of

Information, but it caused the deployment method of

factors shared by Information that gives the space

towards local traditions along with modifying them

into Islamic teachings that remain hold firm on the

principles of Islam, so that this new school slowly

accepted by every layer of society, neither the

nobility nor the commoner (Mas'ud, 2006). This era

was also referred to as the era of transition from

Hindu-Javanese towards the dawn of Islam. The

transition is very unique, because it does not give

rise to a conflict of the war at all, as happened in the

early days of Islam in the Arab world. Islam in

Indonesia through an Agent Information never

harass other local culture and beliefs (Mun'im,

2007).

In the early days of the arrival of Islam in

Indonesia, some domestic and foreign researchers

such as Surakarta, Cliffort Geertz concluded that the

teachings and beliefs of Islam in Indonesia is not a

pure Islam again as developed in Egypt and Mecca

time, but Islam who have been affected by the

mystical doctrine of India and Persia

(Djajadiningrat, 1983 and Ma'arif, 2009).

But that view is getting some criticism from

domestic and foreign researchers such as Azyumardi

Azra who proved the existence of religious intensity

and intellectual contacts between the Middle East

with the archipelago in the 17th century, which can

be describing the proximity of local traditions of

Islam in Southeast Asia with a large Tradition in the

Middle East as set forth in the primary sources of

Islamic teachings, i.e. the Qur'an and Hadith (Azra,

2000).

In fact, the things that are considered takhayyul

and Mystique by researchers in the above can be

understood more deeply from an Islamic

perspective. Ajengan Haji Hasan Mustapa see things

from the pedagogisnya function, i.e. aspects of

moral education, and not just a factual truth-ḥissī

(City), as it is considered pamali/banned from sitting

on the door that had meaning to teach for respect for

people passing by, banned sitting on pillows and

considered the pamali have moral to appreciate the

place we head resting at rest (Baso, 2015).

Likewise, the view of Mark Woodward who

concluded that all the teachings, traditions and

penkanan which is a spiritual life in the midst of the

Javanese community sourced from teachings of

Islam in the Middle East. Some religious ceremonies

such as the Java selametan, kalimosodo, giant and

others is part of Islamic teachings. Kawula Gusti

doctrine, the dignity and the traditions of Seven

puppets are also sourced from the teachings of

Islamic Sufism (Shihab, 1997).

Transmission and the critical interface between

culture and religions can't possibly avoided, because

the local culture of the community is the norm which

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is already high esteem and become role models for

the life of the local community. Therefore, we can

see a different response from the same religion

against the social conditions, culture and economy

faced.

Akhmad Munawwar exposes that ideological

creed which professed in Indonesia in the 19th

century to refer to understand Asy'ariyah and

Maturidiyah that tend to moderate berketuhanan

attitude than creed sect of Kharijites and Mu'tazilah.

This he deduce from his studies of the Qawāʼid

Fawā’id fī Mā lā Budda min al-ʼAqāʻid from the

aspect of the Godhead, faith and social charity.

Among the more moderate stance in the book work

the Archipelago in the aspect of social charity is

when discussing the repentance of a thief who must

perform four terms of repentance; 1) stop the theft,

2) regretted the theft, 3) intend to do again not

stealing, and 4) restore what had been lawful or

request dicurinya/diikhlaskan if it is not able to

return it. Of particular interest is the fourth terms do

not refer to jurisprudence, legal punishment cutting

hands, but refers to the social values as a form of

social responsibility to the community by restoring

the rights of others. This is because the author of the

book is still seeing the lack of insight and religious

communities faced, so still need to introduce Islamic

face of peace and not a sadist. (Munawwar, 2014)

Islam Moderate perspectives in Indonesia cannot

only be found in the earliest literature and character

practice of Indonesia Islamic history. The

Indonesian Islam moderate perspectives can also be

observed from the Indonesian history since

independence until now. On the Independence Day

of Indonesia proclaimed on August 17, 1945, the

founders of this nation which consists of nationalists

and Muslims reached an agreement to make

Indonesia as a unitary state that is not based on

Islam and not a secular state. Pancasila carried by

independence figures is a moderate reflection of

Indonesian Islam to unite the vision of Indonesia's

mission among fellow Indonesian citizens.

Initially, there was big controversion after the

BPUPKI meeting consisting of a neutral nationalist

religious elite, the Muslim Nationalist elite, and the

Christian Nationalist elite. The Muslim Nationalist

Elite proposed Islam as the basis of the State, but

with a heightened awareness there finally arose a

political compromise between the neutral Nationalist

religion and the Muslim Nationalists to agree on the

Jakarta Charter (June 22, 1945) containing "seven

words": "... with the obligation to practice the

Islamic rules for the Muslims" is changed to "Belief

in the One and Only"(Ansari, 1981). The seven-

words abolition agreement was reached in a short

time and was acceptable to all parties in the national

interest by the Muslim Nationalist elite such as Moh.

Hatta, Ki Bagus Hadikusumo, Teuku Moh. Hasan

and other Muslim figures.

At the beginning of the 21st century, Indonesia

can make a real contribution from the concept of

moderate Islam that has been built in Indonesia. The

Indonesian Ministry of Foreign Affairs cooperates

with several Islamic organizations. National figures

play a role in interreligious and inter-civilization

conferences held in Indonesia, Asia-Pacific and

Europe. The government also has good relations

with Hamas and Fatah leaders to try to resolve the

conflict in Palestine. The government is also in

contact with the South Thai Muslim leader (Patani)

to try to resolve the conflict between the conflicting

parties (Azra, 2010).

These moderate perspectives are derived by

several community organizations in Indonesia, such

as Muhammadiyah, Nahdlatul Ulama (NU), Al-

Washliyah, Perti, Mathla'ul Anwar, PUI, Persis,

Nahdlatul Wathan, Al-Khairat, DIII and other

organizations who were born before Indonesia

became independent. These organizations are the

product of a harmonious Islamic environment in

Indonesia and a noble Islamic insight so that the

style of understanding and movement of da'wah of

these organizations also reflects moderation. These

organizations are able to maintain the condition of

Muslim society in Indonesia to be able to mature

themselves in the face of the phenomenon of Islamic

awakening in Indonesia, which is usually

characterized by the increasing spirit of the practice

of religious values, such as the widespread use of the

hijab, the increasing number of pilgrims, Islamic

educational institutions in the community, to the

stage of emergence of public encouragement for the

enforcement of Shari’a h.

From these phenomena, Eliraz observes that the

emergence of the Islamic revival movement in

Indonesia is unlike in the Middle East. The rise of

Islam in the Middle East is responded by increasing

conservatism and political reinforcement of ideology

of fundamentalism, even militancy, and radicalism.

While the rise of Islam in Indonesia is characterized

by an increase in attitude and understanding of

tolerance. The above Islamic organizations are

considered capable of performing the role of

mediating role in the rapid and dramatic change of

political map in Indonesia, such as the 1999 General

Election, the 2004 and 2009 Election and the

Presidential Election, to always be faithful to the

agreement of the founders of the nation on the

Moderate of Islam Indonesia: Political Views of Indonesia Hadith Scholar

1609

values of Pancasila as the basis of the state

Indonesia. Although on several occasions, some of

the above organizations have taken part in the

Indonesian political arena, but remain nationalist

(Eliraz, 2004 and Azra, 2010).

If we want to take an example, then we can look

at the phenomenon of the emergence of financial

institutions labelled the Sharia. When Islamic

finance institutions are mushrooming and started

lively popular society, then the above organizations

are capable of positioning ourselves very well in

spreading the information or in taking a stance. The

phenomenon may not realise was rejected, as it is

not contrary to Islamic teachings, even very in line

with the theory of Islamic teachings. But the

phenomenon is also not then made an attempt to

erode the community's reliance against conventional

financial institutions, which will lead to chaos in the

middle of the community. The above organizations

are able to control the condition of the community

by instilling the basic values of tolerance, so the

discourse happens not divisive society become

conservative and apathetic.

Muhammadiyah and Nahdlatul Ulama (NU) are

examples of the most productive organizations for

guarding dialogue among Islamic societies with a

view to tackling and resisting radicalism (Taher,

2004). The lure of jihadism with all forms of radical

raises concerns about the fading of an Islamic image

identical to the concept of Raḥmah li al-'Ālamīn.

In contrast, some religious community

organizations in Indonesia being a moderate Islam

rejects Government while receiving implemented

visits the Grand Sheikh of Al-Azhar University,

Shaykh Aḥmad Muḥammad Aḥmad al-Ṭayyib and a

number of scholars from The Majlis al-Muslimīn ʻ

Ḥukamā earlier this year. Hizbut Tahrir Indonesia

(HTI) argued that the concept of moderate Islam is

not much different from the familiar Liberal Islam,

Islamic archipelago and other collaborate who are

trying to understand the term Islam with unfamiliar

terms, which will obscure the understanding of

Muslim communities of Islamic doctrine. HTI

assumes that the term moderate Islam does not have

a historical element in the religion of Islam, thus the

term was born out of the trauma of the West against

the Christian religion at the time of the bloody

confrontation between the bastions of the Church

and the thinker. The Christian Party (Church) looks

at that religion – Christianity – deserves to organize

the whole affair of life, while party philosophers

looked at that the Christian religion is not worth

interfering regulates the Affairs of life. Even with

extreme thinkers/philosophers believe that takes part

in this intervene the Church in the Affairs of life

precisely as a cause of shame and Miss West. Only

reason is people who are able to create a viable

regulatory to regulate all the Affairs of life. The

result of this fierce fight was moderate, which is a

compromise, a middle ground. It means

acknowledging the existence of the Christian

religion to regulate human interactions with God,

but the Christian religion (God) is not authorized for

interfering in life. Setting the Affairs of life entirely

given over to human reason.

On HTI’s perspective, the idea of moderate

Islam, compromise or middle way is a very foreign

idea in view of intellectual history and Islam. Ideas

like this infiltrated into the teachings of Islam by

Western people and agents from among the

Muslims. They put this idea on behalf of Justice and

tolerance. The goal is for distorting and put away the

Muslims from the Islamic law provisions and clear

the limit. At the same time also, this idea of

moderate Islam will attempt to keep People from

attempting the implementation of Islam which will

give grace to all of nature, namely the

implementation of Islamic Sharia in the shade of the

Caliphate Islamiyah 'ala Minhaj al-Nubuwwah (HTI

Website, March 22, 2016).

Not only the community organizations that have

the role of escorting moderate Islam in Indonesia,

some religious leaders also play a similar role, to

maintain the harmonious and peaceful tradition of

religious life in Indonesia, such as former Minister

of Religious Affairs of the Republic of Indonesia

Tarmizi taher who is very active in campaigning

Islam Indonesia as an example the actualization of

"Ummah Wasaṭ" in every aspect of life in the

modern era. This can be seen from Tarmizi Taher's

work on "Ummah Wasaṭ" published in Indonesian,

Arabic, and English (Taher, 1997).

3 THE ROLE OF INDONESIAN

HADITH SCHOLAR IN

GUARDING MODERATE

ISLAM

Not only religious organizations and national

scholars who play an active role in escorting Islam

in Indonesia remain firmly in moderate character.

But the Indonesian hadith scholar also makes a real

contribution in some ideas faced the problems that

occur in the Indonesian society. Hadith scholars are

often perceived as a religious conservative because it

refers to the nature of his study focused on purifying

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Islamic rules that come from the prophet. Even the

hadith scholars are often struck with the jurists at the

level of understanding the great concepts of religion

through the text of the Qur'an and hadith.

However, all of these views can be answered by

Indonesian Hadith scholars who are able to provide

a moderate profile in the midst of modern social life

and full of challenges.

Ali Mustafa Yaqub is one of the most famous

scholars in Indonesia as the Indonesia, hadith

scholar. He is born from the NU organization and

had served as Istiqlal Mosque High Priest in the

period 2005-2016. He also served as a Board of

Sharia Experts in Omaha, the USA since 2010. The

birth figure of Batang, Central Java in 1952 was

familiar with Islamic science at Tebuireng pesantren,

Jombang in 1966-1976. Then continued his studies

to the Islamic University of Imam Muhammad bin

Saud and King Saud University in Riyad, Saudi

Arabia. He graduated with a doctorate at the

University of Nizamia, India in 2008. Although his

educational background is a study of Islamic Sharia,

his works have shown his expertise in the field of

hadith, so he earned a professor of hadith in 1998.

Ali Mustafa Yaqub is also known as a religious

scholar who has Moderate thinking in understanding

Islam. Fresh and enlightening ideas have been

published in news media articles and printed books.

Among the books of his thoughts are "Islam is not

only for Muslims." This book was written since

before he died, but it can only be printed after he

died on 28 April 2016. Among the interesting

writing in the book that was born from his hand is

"Indonesia, between Majority and Minority." He

explained the good relationship between Muslim

Indonesians as the majority party and non-Muslim

Indonesian population as minority party. Both are

united in a national frame. This then invites the

appeal of foreign journalists incorporated in the East

and West Center based in Honolulu, Hawaii United

States to explore deep-rooted and deeply rooted

interreligious patterns and concepts in Indonesia.

One of the interesting questions thrown by

journalists from Myanmar and India is why Muslim-

majority Indonesians can hide side by side with non-

Muslims without highlighting the conflict.

Ali Mustafa Yaqub explained that "Islam has a

principle in maintaining harmony among religious

people. This principle as mentioned in the Qur'an;

“lakum dīnukum waliya din.""The prophet

Muhammad also shows this harmonious

experiencead through hiwordsda: actually, the Jews

from the tribe of Bani 'Auf are one nation with the

ummah of Islam. For Jews, their religion and for

Muslims, their religion "(Yaqub, 2016).

The two texts of the Qur'an and the hadith are the

code of conduct to explain that the principles of

harmony and mutual respect are the prime spirit for

a majority and minority religion residing in a

country with a very diverse population. It means that

all adherents of religion must be able to position

themselves as a unity that stands equally high and

sits equally in the principles of egalitarianism.

In connection with this, Ali Mustafa Yaqub also

recounts how the life of the prophet after migrating

to the city of Madinah inhabited by five adherents of

the religion, namely Islam, Jews, Christians, Mai,

and pagans. All believers live side by side and there

was never any conflict between them. The Prophet

himself often made trade transactions with a Jewish

merchant named Abu Shahm al-Zafri. The Prophet

also had a good relationship with a Jewish priest

named Mukhayriq. Even Mukhayriq fought in the

battle of Uhud in the 4th HijriaWithth the prophet to

fight the infidels of Makkah who came to attack and

advised that if he died, his date palm would be given

to the prophet. And finally, he died on the

battlefield, then his palm garden is managed by the

prophet. Aisyah also used to receive guests from

Jewish women at her home to discuss religious

matters. Ali Mustafa Yaqub affirms that this can be

an inspiration for us all to live with other believers

with mutual respect and tolerance. The followers of

other religions also have the right to worship

according to the belief and right to live in

community as members of a community, so that

there is no justification for any acts of violence

against other believers. He also added that the war

that occurred between the prophet and the group of

infidels Makkah not for reasons of religious

differences, but because of social, political and

economic factors (Yaqub, 2016). Understanding like

this that will build synergy between communities in

a community to both build harmony in the social,

economic, political and so forth. Religion-related

issues of religious sensitivity will not be easily

established and ignited by irresponsible persons

whose goal is not to undermine the existence of a

particular religion, but to undermine the existence of

all religions incorporated in a single nation.

In his perspective of terrorists, he tried to give a

deep understanding of the Islamic response to Jihad

and terrorists, as most people think that this terrorist

movement stems from an understanding of the

concept of Jihad in Islam, so they pinned the

terrorist label against Islam only because of the

behavior of some Muslims understand Jihad with his

Moderate of Islam Indonesia: Political Views of Indonesia Hadith Scholar

1611

own point of view. He mentions three striking

differences between Jihad and terrorists in Islam, 1)

Jihad in Islam is mandatory, while terrorists in Islam

are forbidden; 2) Jihad in Islam must be commanded

by a leader or president, whereas terrorists can be

carried out by a person without pocketing the

permission and orders of the leader or president; and

3) Jihad in Islam has provisions that must be obeyed,

such as not fighting against civilians who do not

participate in the fight against Islam, meaning that

only those who fight against Islam are allowed to

fight and be killed, while terrorists will justify any

means to achieve their goals by fight and kill

everyone indiscriminately and for sure reason.

Then he told a story about a university student

Tulsa, Oklahoman, who pledged himself as a

convert. The reason for his interest in Islam is when

he hearts allegations that Islam is a terrorist religion,

he wondered to himself, is there really a religion that

teaches terrorism to its followers to fight and kill

other faiths. Then he began to read some of the

Islamic literature at the university library of Tulsa.

Then he understood from his reading that Islam is a

peaceful religion and teaches its followers to co-

exist with other believers. Islam is also a loving

religion because it gives protection not only to its

adherents, but to other believers, animals, trees and

everything in the universe (Yaqub, 2016).

In this case, Ali Mustafa Yaqub can provide the

right answer to the allegations of some observers

who see that Islam is a terrorist religion. He also

provides a deep understanding of the true concept of

Jihad in Islam, so that it can be understood by

Indonesian Muslim society and can maintain the

existence of moderate Indonesian Islam, which is

not easy to shed the blood of fellow human beings

on the basis of religious differences. Since several

suicide bombings in Bali I and II bombings, Marriot

Hotel, Ritz Carlton and other suicide bombings,

Indonesian people began to discuss the concept of

Jihad in Islam. This theme seems to be a daily

consumptive topic that really needs to be

emphasized, given the Jihad ideology of radical

groups still survive in Indonesia.

As for Ali Mustafa Yaqub's view of the

Indonesian state system using the democratic

system, and not the Islamic Shari’a system, he

considers that the democratic system for the social

life of interaction among fellow human beings is

allowed in Islam. A state can be regarded as running

the Islamic Shariah without having to implement the

Islamic Shari’a system, bumerelyly implementing

Islamic rules of worship and muamalah, and making

Islamic moral values as the norm of life (Yaqub,

2016). This kind of thinking is the legacy of the

early leaders of Nahdlatul Ulama in Indonesia,

namely Hashim Ash'ari who recognizes Indonesia as

a country that must be defended and recognize

Pancasila as the state base (Sitompul, 2010).

Of course, this view will be seen as an answer to

the ideas made by some groups such as Hizbut

Tahrir Indonesia who want to make Indonesia as a

country that implements Islamic Shari’a system as a

system of government. They assume that the

position of caliph obliged man to decide and apply

the things of life with the laws of Allah. For that

purpose, God has sent prophets and apostles. They

are assigned to convey to man his treatise which also

contains the laws that must be applied. Although in

the case of faith all prophets and apostles are the

same, namely the creed of Tawheed, in their laws are

different: Shari’a and life guidelines (QS al-Maidah

[5]: 48) The law that applies to they shall bind each

prophet and the apostle and his people. When they

apply and decide the law based on Shari’a, they

have done their duty as Caliph. Islam is a plenary

religion for man, belief on that contains the rules of

all aspects of human lie, so that humans no longer

need to make new rules. This means that all Islamic

law must be applied. And in its application, Islamic

laws are grouped into two, namely: 1) there is the

implementation charged to individuals such as

aqidah, worship, food, clothing, and morals. Some

mu'ammalah law its implementation can also be

carried out individually without having to involve

countries such as trade, ijârah

, marriage,

inheritance, etc.); and 2) some of which are imposed

on such countries as government, economic, social,

education and foreign policy systems; also relate to

the laws relating to sanctions imposed on any form

of violation of sharia law. Individuals should not do

such law. The caliph must do all statutes authorized

by him.

The rationale for the necessity of the

enforcement of this Shari’a is the understanding of

literal religious texts, such as when looking at the

word of the prophet which means: "In the midst of

you there is a period of prophecy that lasts as long as

God wills it. Then He lifted that time when willed to

lift it. Then there will be a period of Khilafah

enforcing the rule of prophet hood (HR Ahmad) ", it

is understood as the necessity of establishing the

Khilafah on this earth. Furthermore, the text of this

Khilafah is also associated with the words of another

prophet which means: "Whoever dies, while on his

shoulders there is no baiat, then his death in the state

of ignorance. (Muslim). Therefore, the Caliph is

obliged to be appointed by way of Baiat. With the

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Khalifah, the obligation of Baiat on the shoulders of

every Muslim can be realized. On the contrary, if

there is no Khalifah, the required Baiat is not on the

shoulders of every Muslim. And the prophet

strongly denounced the circumstances of the

Muslims who died without Baiat and considered him

dead in a state of ignorance (Hizb at-Tahrir

Indonesia, 2007 and Fatihunnada, 2015).

4 CONCLUSIONS

Islam Indonesia has vast heritage in the field of

moderate Islamic concepts. Islam that promotes

friendly attitude towards others, maintaining peace

between people, able to accept differences and

respond with understanding and preserving the noble

culture of the nation and bring Islamic values in it.

We hope that this peaceful, friendly and tolerant

character of Islam Indonesia can be expected to be a

reflection of Islam in the future and will become a

pilot Islam that can make a real contribution to the

world’ community. This is not an exaggeration in

assessing Islam in Indonesia, given the cultural

diversity that exists within the vastness of Indonesia

with the democratic system and the Muslim

population as the majority, Indonesian Islam remains

strong as a moderate Islam that does not recognize

anarchist attitudes.

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