|251| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022
The Existence of the 212 Islamic Defense Action Movement against the Indonesian Foreign Policy System in the Joko Widodo Era Viewed from
Ibn Khaldun's Ashabiyah Theory and Samuel Huntington's Clash of Civilization Theory
Mochammad Ariq Ajaba IAIN Kudus, Indonesia
E-mail: ariqajaba@student.iainkudus.ac.id ABSTRACT
This paper contains the author's research through his thoughts. Regarding the phenomenon of the 212 Islamic defense action centered in Jakarta, where this phenomenon occurred during the era of President Joko Widodo until now which has reaped a positive impact even though there are several polemics in it. It turns out that the occurrence of this phenomenon has relevance to the Ashabiyyah Theory, the idea of a figure of classical political thought, namely Ibn Khaldun. Simply put, the relevance or relationship between the phenomenon and the theory is negative. As the Ashabiyah theory which is also divided into two meanings, positive and negative meanings. Likewise, there is relevance to the Clash of Civilization Theory, the idea of a Western figure, namely Samuel Huntington. The emphasis is on how much influence religion and international politics have. The output generated from the research is so that the audience can have an understanding with the author if the 212 Islamic defense action movement is related to Ibn Khaldun's Ashabiyyah Theory and Samuel Huntington's Clash of Civilization Theory. From the relevance that can be found, it is hoped that it can be used as material for discussion studies to add to the treasures of knowledge.
Keywords : 212 Islamic Defense Action Movement, Political System of Joko Widodo Era, Ashabiyyah Theory, Clash of Civilization Theory.
|252| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 INTRODUCTION
BACKGROUND
Since the leadership of President Joko Widodo in 2014, the condition of the Indonesian state order has been very stable. This is inseparable from the public's trust in President Joko Widodo and the interests of the community are always prioritized. The people of Indonesia consider that Joko Widodo's leadership has been successful in various aspects of the field so that the political atmosphere is so peaceful and there is little possibility of conflict in remote parts of the country.
Apart from the peaceful atmosphere, there are problems in the form of religious content being ridden with political narratives. These problems are rare, namely the majority of Indonesian people who are Muslim towards the end of 2016 which is known as the emergence of the "212 Islamic Defense Action Movement". The movement succeeded in driving a large number of Muslim communities in Jakarta. This movement is getting bigger and is actually getting the attention of a wide audience, showing that the Islamic defense action movement has represented the changing Indonesian Muslim community.
It should be noted that the 212 defense of Islam took place on December 2, 2016.
The background for this phenomenon was the demands of the Indonesian Muslim community for insults and defamation of the Qur'anic verse Surah Al-Maidah/51 which was carried out and delivered by Basuki Tjahaya Purnama or Ahok. At that time, Ahok served as Governor of DKI Jakarta while delivering a campaign speech in Pulau Seribu on September 27, 2016. His speech (Ahok) was recorded by Budi Yani and then uploaded to his Facebook account.(Burhanudin, 2020)
It did not take long, the upload became public attention and caused polemics among the Indonesian people. Based on valid information, the public felt disappointed with the speech echoed by Ahok, so that the 212 Islamic defense action took place, the implementation of which was centered at the National Monument (Monas).(Burhanudin, 2020)
The demonstrators assessed that Ahok was clearly unfit to lead the DKI Jakarta area and had insulted Islam. In addition, the demonstrators demanded that Ahok be imprisoned.
|253| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 From these efforts, the result was that the North Jakarta District Court Panel of Judges decided to sentence Ahok to two years in prison. After the verdict, Ahok submitted a letter of resignation as Governor of DKI Jakarta.(Burhanudin, 2020) Adapun surat tersebut secara langsung ditujukan oleh Presiden Indonesia yakni Joko Widodo.
Actually, if explored further, this action to defend Islam 212 belongs to the category of socio-political movement. A socio-political movement is a movement that is initiated by several people or groups in response to something accompanied by a common ideology or understanding and its nature can threaten the state situation. Likewise, the 212 Islamic defense action, which also became a real threat to the State of Indonesia. From a political point of view, this 212 defense action goes beyond the term social movement (social political movement).
In the political system of the Joko Widodo era, the situation in the country looks fine, with real performance results so that the outputs produced by his leadership can be felt by all elements of Indonesian society. However, with the presence of the 212 defense of Islam, the situation in the country became unsettled. With such a strong and not small mobilization, it can slow down all community activities, especially if the action is carried out without permission from the government. What happened was that in 2021, the 212 reunion activities were still being held by demonstrators, even though the world was still hit by a pandemic and headed for national economic recovery. So that chaos physically and in cyberspace is inevitable.
The phenomenon of defending Islam 212 which has received public attention with its disturbing nature of the state, actually has a gap to be able to study it more deeply. Such as regarding the origins of the 212 Islamic defense action movement, its existence so far, and its connection with Ibn Khaldun's theory of ashabiyah on the phenomenon of the movement. Obviously there is a relationship, because basically the ashabiyah theory has positive and negative sides. From the negative side, it can be said to have a relationship. In addition, there is another theory that can also be found relevant, namely the Clash of Civilization Theory, the idea of a prominent Western figure named Samuel Huntington.
Everything will be discussed in detail in the discussion of this research.
|254| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 Therefore, this research paper focuses on four areas. So the author gives the title
"The Existence of the 212 Islamic Defense Action Movement against the Indonesian Foreign Policy System in the Joko Widodo Era Judging from Ibn Khaldun's Ashabiyah Theory and Samuel Huntington's Clash of Civilization Theory.
FORMULATION OF THE PROBLEM
Based on this background, several formulations of the problem can be formulated as follows:
1. What is the history of the 212 Islamic defense action movement in Indonesia?
2. What is the condition of the Indonesian foreign policy system under President Joko Widodo?
3. What is the relevance of Ibn Khaldun's ashabiyah theory with the phenomenon of the 212 Islamic action movement in Indonesia?
4. What is the relevance of Samuel Huntington's theory of clash of civilizations with the phenomenon of the 212 Islamic action movement in Indonesia?
WRITING PURPOSE
The purposes of this writing are:
1. To find out the history of the 212 Islamic Defense Action Movement in Indonesia.
2. To find out the condition of Indonesia's foreign policy system in the era of President Joko Widodo.
3. To find out the relevance of Ibn Khaldun's Ashabiyah theory with the phenomenon of the 212 Islamic Defense Action Movement in Indonesia.
4. To find out the relevance of Samuel Huntington's theory of clash of civilizations with the phenomenon of the 212 Islamic Defense Action Movement in Indonesia.
LITERATURE REVIEW
|255| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 The emergence of the term new media is closely related to the presence of the internet in human life. Although in its development new media is not only limited to the internet, but the internet is a tool or media used in the new media era, such as in the event of Defending Islam 212 in Indonesia. This act of defending Islam is known as the 212 Movement in coverage in many mainstream secular media and community media among diverse Muslims. The Defend Islam 212 Movement was later appreciated as a peaceful action. The reason is, the action is shown through the mass mobilization that is so large.
This study aims to analyze and examine how the dominance of the internet in the public sphere over the spread of the discourse of the Islamic movement 212 in Indonesia. The results of this study found that the Internet and social media are new media, with users being able to easily participate, share, and create new spaces in distributing news and discourses of the 212 Defending Islam Movement. Stable Internet penetration and also the use of online media. a means of social control in a democratic system. Social media is considered capable of mobilizing the masses of the 212 Islamic Defending Movement in Indonesia to be actively involved and present at the Jakarta Monas. This proves that the Internet dominates the public sphere regarding the issue of reporting and discourse on Islamic actions by utilizing social media networks.
WRITING METHOD
This writing method uses descriptive and qualitative analysis methods, namely explaining and analyzing each discussion point and given factual data from the study of literature to strengthen the substance of this paper. The other method is in the form of scientific thoughts from the author logically and rationally and assisted by sources in the form of academic journals related to the discussion so as to make it easier to solve problems in a research.
RESULT AND DISCUSSION
1. History of the 212 Aski Defending Islam Movement in Indonesia
As has been discussed in the background section, the 212 Islamic defense action movement took place on December 2, 2016 and is held every year until 2021. However, it is also necessary to know the origin of the presence of this movement. History began when there were demands from the Indonesian Muslim community for insults and blasphemy against the verses of the Qur'an Surah Al-Maidah/51 which were carried out and delivered by Basuki
|256| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 Tjahaya Purnama or Ahok. At that time, Ahok served as Governor of DKI Jakarta while delivering a campaign speech in Pulau Seribu on September 27, 2016. His speech (Ahok) was recorded by Budi Yani and then uploaded to his Facebook account. Then, the upload became public attention and caused polemics among the Indonesian people. Based on valid information, the public felt disappointed with the speech echoed by Ahok, so that the 212 Islamic defense action took place, the implementation of which was centered at the National Monument (Monas).
As for a number of mass organizations that mobilized (initiators) this 212 movement, namely the FPI (Islamic Defenders Front) / GNPF-MUI (National Movement to Guard the Fatwa of the Indonesian Ulema Council). Then there are mass organizations that use Islamic symbols and mobilize Islamic defense action movements, including the GNPF-MUI which consists of FPI, HTI, FUI, MMI, Tarbiyah/PKS), then the Jakarta Servant Council, the Jakarta High Council with Sharia for the Muslim Governor of Jakarta, the Board of Islamic Boarding School Cooperation Indonesia, Al-Irsyad, FS-LDK (Campus Da'wah Gathering Forum), Wahda Islamiyah, and the Intellectual Council and Young Ulama. Meanwhile, mass organizations that use the symbol of the Unitary State of the Republic of Indonesia (NKRI) include the GNPF-MUI which consists of FPI, HTI, FUI, MMI, Tarbiyah/PKS), People's Joint Action (AKBAR), Red and White Network (JMP)/Gerindra, Batawi Forum Rempug (FBR), the National Defense Movement, and the Civilized Indonesia Movement. Based on the author's research, GNPF-MUI along with other actors became the main pioneers in the formation of the antagonist elite.(Pratama, 2021)
In addition, according to the author's analysis of the orientation of the 212 Islamic defense action movement, there are two kinds of political communication and efforts to stop authoritarianism in the regime. In the realm of political communication, the 212 movement is actually a Muslim political movement in responding to various dynamics of social, national and state life. In addition, as an alternative to political jihad in responding to the inequalities that are being experienced by Muslims and the differences in the treatment carried out by the state towards the people.(Assyari, 2017) Meanwhile, in the realm of efforts to stop authoritarianism, for them (demonstrators) the current regime is authoritarian, so the response is a form of resistance through this 212 movement.
|257| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 Based on another analysis, namely in terms of framing, this 212 Islamic defense action movement is a movement that is realized by the retainers of the Islamic movement, who have the desire to change the structure and politics, especially in social leadership. Simply put, this movement is a form of "angry" against the blasphemy and sense of injustice that has been perpetrated by Basuki Tjahaja Purnama. In addition, the 212 movement that occurred was also inseparable from the success of the Islamic activists who had made discourse as a form of framing the community. Any discourse, not only the issue of blasphemy, far from it such as injustice in the international world is also included in the mobilization of the movement. As a result, people who do not have a "vehicle" to express themselves are channeled through the momentum of the 212 Islamic defense action movement.(Riadi & Drajat, 2019)
2. The Condition of the Indonesian Foreign Policy System in the Era of President Joko Widodo
Before looking at the explanation of the political system of President Joko Widodo's leadership, it is also necessary to know the biography of the figure of Joko Widodo. By getting to know him more closely, it will be much more pronounced how sweet and bitter the political system was in his era.
Ir. H. Joko Widodo is the 7th president of Indonesia. Born in Surakarta, June 21, 1961.
He has served as president since October 20, 2014 who was elected in the 2014 Presidential Election. Uniquely, Joko Widodo has become a presidential figure who does not have a background in the political or military elite in Indonesia, but from the background of ordinary people. In the first leadership period, 2014-2019, he was paired with Muhammad Jusuf Kalla as vice president, while in the second leadership period, 2019-2024, he was paired with K.H.
Ma'ruf Amin. Prior to becoming president, he served as Governor of DKI Jakarta from October 15, 2012 to October 16, 2014, paired with Basuki Tjahaja Purnama as deputy governor. In addition, before occupying the position of governor, Joko Widodo was the figure of the Mayor of Surakarta from July 28, 2005 to October 1, 2012, paired with F.X. Hadi Rudyatmo as deputy mayor.(Maulana, 2014)
Based on the data that the author got, when he served as Governor of DKI Jakarta, he was quite successful and had a positive impact on the people of DKI Jakarta. One form of success in protecting the people of DKI Jakarta is being able to regulate the Tanah Abang
|258| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 Market facility, which is a traffic-prone area in the center of the capital. The way is through a persuasive approach to traders to agree to be relocated.
Known as a simple and straightforward leader, both in appearance, demeanor, and in speaking that seems straightforward. This creates a high intensity of trust by the public in the figure of Joko Widodo. At least, Joko Widodo has a leadership style that always prioritizes deliberation in planning, implementing, and evaluating his policies. Joko Widodo's unique designation of leadership style is blusukan, not wanting to be bothered in making solutions, maximizing the effectiveness of state institutions, always making innovations by listening to people's complaints, suggestions, and criticisms, and Joko Widodo has the principle of servant.
Despite reaping a positive impact, the shortcomings in the political system are unavoidable. Like not being able to raise the national economy (stagnant at 5%), then in 2019 there was a polemic on the revision of the KPK Law which actually weakened the KPK's movements in efforts to eradicate corruption. Then the revision of the Criminal Code which at that time led to a vote of no confidence from elements of society against the government.
Including the demonstration of the 212 Islamic defense action which also became a polemic because of the high mobilization. Even so, basically every regime of power has the potential to be "hijacked" by political elite groups who collaborate with businessmen.(Gun Gun, 2015) The government of the Joko Widodo era belongs to democracy and expresses and argues in the digital era, accompanied by technological advances, so the government must also balance its system with digital forms. Because people also have digital access to anything, including reading political phenomena.(Nasution, 2020) Like the forerunner of the 212 Islamic defense action movement, which was indeed spread on social media uploaded by the figure of Budi Yani, so it quickly spread widely.(Syam Nur, 2016)
The political system of leadership and government in the Joko Widodo era is also considered to have elements of dynastic politics. This actually continued the development of dynastic politics in Indonesia. As is known, Joko Widodo has blessed his eldest son, Gibran Rakabuming Raka, to become a candidate for Mayor of Solo until he is finally elected, then Joko Widodo's son-in-law, Bobby Nasution has also become Mayor of Medan. Meanwhile, in the K.H. Ma'ruf Amin, there is Siti Nur Azizah who is also running for the 2020 South Tangerang mayoral election.(Gunanto, 2020)
|259| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 The discussion above is internal in scope, then externally it concerns the Indonesian foreign policy system in the Joko Widodo era. According to the data obtained by the author, President Joko Widodo in his foreign policy system wants Indonesia to become the maritime axis or the center of maritime role models in the international world, which can be an example for other countries.(Mella, n.d.) According to him, the goal of the maritime axis itself is to make Indonesia the identity of a strong, large, and powerful maritime nation. The prospect that will be carried out is to carry out security and security in the maritime sector, empowering maritime potentials for the sake of an even distribution of the economy in Indonesia.
Actually, President Joko Widodo has established five pillars in an effort to realize the State of Indonesia as the world's maritime axis, including the first pillar, namely rebuilding Indonesia's maritime culture. The second pillar is the commitment to manage and maintain marine natural resources. The third pillar is a commitment to infrastructure development and maritime connectivity. The fourth pillar is holding diplomacy with all partners to cooperate with each other in the maritime field. And the fifth pillar is building maritime power and defense.(Mella, n.d.)
Nevertheless, it seems that it will take quite a long time to immediately realize the foreign policy, moreover there are polemics within the internal side of the Indonesian state, which is none other than the existence of the 212 Islamic defense action movement, making an influence that is inhibiting. the government must put aside this desire as the 212 Islamic defense action movement has received serious attention from the Indonesian people.
3. The Relevance of Ibn Khaldun's Ashabiyah Theory with the Phenomenon of the 212 Islamic Action Movement in Indonesia
After the author investigated further, there was a link or relevance to the political phenomenon of the 212 Islamic defense action movement with Ibn Khaldun's Ashabiyah Theory. As is well known, etymologically ashabiyah comes from the word asaba which means binding. In simple terms, its function is to measure the power of a social group. The majority of the general public or the general public say that ashabiyah is a social solidarity with an integrated system and an awareness of group unity. Allegedly, without the ashabiyah element, the sustainability of a country is not easy to realize. Precisely in a state of threat to collapse.(Fajar, 2019)
|260| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 Ibn Khaldun translates "Ashabiyyah" as power to encourage in the course of human history, military power in a group complete with potential as political actors which is determined whether they have asabiyyah or not.(Arini, 2018) According to Ms. Khaldun's view, Ashabiyah's theory is not only limited to blood ties, but can be in the form of an agreement, sharing the same fate.(Abdurrahman Kasdi, n.d.)
The relevance is that when the phenomenon of the 212 Islamic defense action movement occurs, a sense of solidarity arises between Muslims(Arini, 2018), where hundreds to thousands of Muslims are mobilized, mobilized to carry out demonstrations to one gathering point and voice their demands. Not only that, the demonstrators also share the same vision of the response to blasphemy, thus creating a high sense of integrated solidarity. From there, it is clear to apply the Ashabiyah Theory with the provision of solidarity in a group. However, it is necessary to examine more deeply about the theoretical dissection there are two categories.
The first is positive and the second is negative. And the author is more inclined to the 212 Islamic defense action movement with a negative meaning than being said to have a positive meaning.
Because over time and the spread of the demonstrators, it actually dragged other issues such as the return of an anti-China understanding that was unfair from an economic and political perspective. So that the group of Muslims in the eastern region is the same as the group in Jakarta which also has similar armies. From the author's thoughts, the author asserts that there is a relevance of the phenomenon of 212 action with Ibn Khaldun's ashabiyah theory.
4. The Relevance of Samuel Huntington's Clash of Civilization Theory with the Phenomenon of the 212 Islamic Defense Action Movement in Indonesia
In 1993, Samuel Huntington once explained that,
“The source of the conflict of civilizations will not be the main ideology or the main economy. The main division between people and the dominant source of conflict will be culture.
The state or nation will remain the most powerful actor in world affairs, but the principle of global political conflict will occur between different countries and groups of civilizations.
Clash of civilizations will dominate global politics. The fault line will be the future battle line.”
Followed by Huntington's explanation in 1996,
|261| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022
“The most important countries in the world came and very different civilizations.
Local conflicts most likely to escalate into wider wars are wars between different groups and countries and civilizations. The main issue on the international agenda involves the
differences between civilizations.”(Robert Jackson Georg Sorensen, 2013)
In essence, Huntington's statement shows that a conflict, both local and international, cannot be avoided as civilization progresses. Not to mention it is certain that there will be clashes by social groups who have their own interests and do not want to be ignored.
As an added reinforcement, Huntington also argues that conflicts between groups in lacy civilizations will be much more frequent, more painful, and more violent than conflicts between groups within civilizations that are in the same period of time.
That means, like the phenomenon of the 212 Islamic defense action movement, a conflict which also indirectly shows that Muslim civilization is progressing and has the same goal, moving to mobilize to an agreed place (Monas). There were clashes that were not in accordance with the understanding of the demonstrators' actions (blasphemy) so that they took to the streets on a large scale.
That is why, the author asserts that the phenomenon of the 212 Islamic defense action has something to do with the theory of the clash of civilizations. Civilization will continue to run along with the times, also in tandem with problematic clashes in life so that it creates a conflict with a certain scale (local or international).
CONCLUSION
Based on the discussion above, it can be emphasized that the discussions that have been presented have answered the problem formulation without any solution. The results of these discussions come from the author's thoughts, actually assisted by reference sources that are in accordance with the discussion.
Regarding the history of the 212 Islamic defense movement in Indonesia, it started on December 2, 2016 and is held every year until 2021. Then regarding the Indonesian foreign policy system in the era of President Joko Widodo, which was so diverse, it had met with several positive impacts and achievements, but it is undeniable that there are still shortcomings, one of which is the phenomenon of the 212 Islamic defense action movement during his reign.
|262| The 2nd Interrnational Conference Sociology, Univetsity of Mataram | 2022 Then, related to Ibn Khaldun's theory of ashabiyah with the phenomenon of the Islamic action movement in Indonesia, it can be seen from the meaning of the definition of the theory.
Where asabiyyah is also defined as group solidarity for something, as well as treatment with a high sense of solidarity from each demonstrator. However, the meaning of ashabiyyah is negative, because megusik will have an impact on the lives of all elements of Indonesian society. And lastly, related to the theory related to the phenomenon of the Islamic defense action movement, a civilization will go hand in hand with development, it also continues to develop with a problem in a life that causes a conflict with a certain scale (local or international), one of which is a social movement that causes conflict. conflict and polemic.
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