ISLAM OF THE ARCHIPELAGO: COSMOPOLITANISM OF ISLAMIC CIVILIZATION IN INDONESIA

This article elucidates and analyses one of the Muslim intellectual heritages in Indonesia which is phenomenal and cosmpolitan, what is called Islam Nusantara (Islam of the Archipelago). The objective of this article is: 1). To know the basic concept of Islam Nusantara, initiated by Nahdhatul Ulama. 2). Analyzing the idea of Islam Nusantara and its implications in religious life in Indonesia. The main problem that became the focus of this writing: first, what is a Social Setting of the Emergence of Islam Nusantara?, second how is the articulation model of Islam Nusantara ?, and third, how the implication it in the context of national and State in today's Indonesia. To answer this problem, the type of research used is qualitative through the library research. The methods used are descriptive, historically, and heuristic. Results obtained: 1. There are three aspects underlying the emergence of the term Islam Nusantara: a). Stigmatisation of the Western world against Islam as a religion of violence. b.). Distortion of the Middle East Islamic political power, and c.. Polarization problem of Islamic thought in Indonesia. 2. Islam Nusantara is a religion that brings universal hospitality or mercy to all the universe. Islam is a cosmopolitan religion. 3. Islam Nusantara can become one of the approaches to addressing the emergence of the hardline Islam in Indonesia.

states in the world, particularly in relation with Islam as a humanistic and civilized religion.
Yusuf Wanandi clearly expressed that Islam in Indonesia is a moderate religion whose followers had the intention to coexist with the followers of other religions. They had an open mind and believed that democracy is a natural political system, while human rights, including rights of women to gender equality, are regarded as an important part of Islamic learning. The Muslim population in Indonesia also thinks that both private sector and market emphasize economic factor, but social justice is deemed important for the market system to be acceptable. 3 However, in most recent years, particularly after the fall of Soeharto's regime, a group of Muslim extremists emerged and to some extent asserted their agenda in this country.
The question arises from foreign researchers whether or not such groups as Laskar Jihad Recently, after the Western mass media labelled Islam as a religion of violence and deemed NU and Muhammadiyah as having relations to radical Islamic organizations in the Middle East, these Indonesian groups repositioned their religious movements by promoting and socializing Islam as a religion of peace. For instance, NU offered an idea of Islam Nusantara (Islam of the Archipelago) which was made as the primary theme in its 33rd Conference, held in East Java on 1-5 August 2014. Some thinkers in Indonesia agreed with this concept. However, some doubted it because it is regarded as a part of the secularization process and liberalization of Islamic thought, which was promoted by Nurcholish Madjid and Abdurrahman Wahid in 1980s, while others saw this notion as having great potential to divide the unity of Islam into Indonesia Islam, American Islam, Middle Eastern Islam, and others. of them or 18.2 million are Muslims. Indonesia constitutes 238.5 million people, and 88% of them or 210 million are Muslims. Singapore constitutes 4.4 million people, and 14% of them or 0.6 million are Muslims. Philipine constitutes 86.2 million people, and 5% of them or 4.3 million are Muslims. Thailand constitutes 64.9 million people, and, 3.8% of them or 2.5 million are Muslims. Vietnam constitutes 82.7 million people, and more than 0.01% or 0.1 millions are Muslims. For more detailed, see the report of Central Intelligence Agency, The World Fact Book, 2004, in Max. L. Gross, A Muslim Archipelago: Islam and Politics in Southeast Asia (Washington DC: National Defence Intelligence College, 2007), 1.
3 Yusuf Wanandi, "Islam in Indonesia: Its History, Development and Future Challennges," Asia-Pacific Review, Vol. 9, No. 2 (2002), 2-3. 4 Yusuf Wanandi,3 The idea of Islam Nusantara was seen as triggering an attitude of showing localities in their Islam, as the way to recite the Quran with the Java style and melody, which marked an egoism of local Islam, such as the Acehnese, Sundanese, and Batak ways of Quranic recital.
For the supporters of Islam Nusantara, this notion comes not to change the doctrines of Islam. It tries only to find how to put Islam in the cultural context of diverse Muslim socieities. Islam Nusantara is not a syncretic effort to merge Islam with Javanese Religion, but a cultural awareness in preaching as conducted in the past by the Nine Saints (Walisanga).
However, Islam Nusantara is not Anti-Arab, since the bases and main reference of Islamic teachings are in Arabic. Islam Nusantara is simply a combination of the word "Islam" as the religion brought by the Prophet Muhammad and the word "Nusantara" as a name of a whole lands in Indonesia. In short, the term "Islam Nusantara" is not an effeort to localize Islam or to create a religion of Islam Nusantara, but an effort to understand and apply Islam without marginalizing the place where Islam has been adopted and embraced. 5 Based on this reality of understanding religious particularity such as this, then for more systematis discussion of this article, there are three main problems that are interesting to such as the Iranian Revolution, Salman Rushdi's controversy, the Gulf War, the Yugoslavian war, revolution in Afghanistan, and the development of Islam as a political factor in the Muslim world. Another important, unpredictable factor was the migration of Muslims to Western-European states whose population are different from Muslim societies not only in terms of culture, but also in terms of religious background.
Shadid said that it is commonly known that relations between the West and the Muslim World, Muslim and non-Muslims in Europe and North America are built on tension that is mostly based on stereotype and prejudice, which can be clearly seen in media news that Islam is fanatic, irrational, primitive, dangerous, and belligerent. 8 This last attitude "belligerent", according to Lukas, is An interesting example for a biased European view of the past would be the so-called Padri war or Imam Bonjol war after the Minangkabau Imam Bonjol (1772-1864), the most outstanding leader of the Padri movement. This war started in 1821 and ended in 1838 with the capture of the last Padri fortresses, Bonjol and Dalu-Dalu, by the Dutch colonial army. The so-called Padri warriors were the most noticeable sign for the Islamic revival movement among the Minangkabau on the eve of the 19th century. Inspired by Wahhabi ideas imported to Sumatra by returning hajjis, the Padris who called themselves orang putih ("white people") tried to reform the Islamic faith and to get accepted a strict observance of the sharia. 9 This negative stigma not only afflicted the Western community, but also their politicians. A former general secretary of NATO, Willy Claes, for instance, was openly hostile to Islam, as John Casey 10 confirmed. He said, "After the fall of communism, Islam is our new world enemy." Everyone who wrote sympathetically about Islam in the media, according to Claes, may probably get one or two letters which informed the Islamic conspiracy in the entire world. Liberals and feminists condemned the position of women in the Muslim world. Therefore, it is appropriate to express enthusiastically the sentiment of anti-Islam without being accused of racism. Certainly, to disagree with this sentiment will lead to suspicion. It is no wonder that Islam was condemned as a religion of terrorists, "no wonder Muslims feel misunderstood -denounced as blind male chauvinist at best, as terrorists at worst". As to the distortion of political power in the Middle East, which has not shown positive trend until today towards a better improvement, it is interesting to quote Stoddard's poetic expression as a form of reflection and appreciation to the experience of political Islam at the golden and dark ages of Islam.
Mohammed, an Arab of the Arabs, was the very incarnation of the soul of his race. Preaching a simple, austere monotheism, free from priestcraft or elaborate doctrinal trappings, he tapped the well-springs of religious zeal always present in the Semitic heart. Forgetting the chronic rivalries and blood-feuds which had consumed their energies in internecine strife, and welded into a glowing unity by the fire of their newfound faith, the Arabs poured forth from their deserts to conquer the earth for Allah, the One True God. Thus Islam, like the resistless breath of the sirocco, the desert wind, swept out of Arabia and encountered-a spiritual vacuum. Those neighbouring Byzantine and Persian Empires, so imposing to the casual eye, were mere dried husks, devoid of real vitality ... Intermarrying freely and professing a common belief, conquerors and conquered rapidly fused, and from this fusion arose a new civilization--the Saracenic civilization, in which the ancient cultures of Greece, Rome, and Persia were revitalized by Arab vigour and synthesized by the Arab genius and the Islamic spirit. For the first three centuries of its existence (circ. A.D. 650-1000) the realm of Islam was the most civilized and progressive portion of the world. Studded with splendid cities, gracious mosques, and quiet universities where the wisdom of the ancient world was preserved and appreciated, the Moslem East offered a striking contrast to the Christian West, then sunk in the night of the Dark Ages 11 . Suppose that Stoddard is still alive, he must be sad seeing ruins of Islamic civilization that he described brilliantly in his book. The destruction of Middle Eastern Islam today is in a stark contrast to the Christian West. The Middle East today is absorbed in a dark age due to continous conflicts. In this context, seen from a modern historical perspective, the Middle East is an area coloured by the change of conflict configuration from time to time. In 1950s and 1970s, the first conflict configuration is Arab vs Israel which began at the Arab-Israel war in 1948in , 1956in , 1967in and ended in 1973, the main conflict configuration is war between Iran and Iraq that has lasted for more than eight years which mounted in 1988. In the following decade, political configuration changed to between Iraq and the Gulf due to the  . 15 For detailed information on this decisive storm operation see the report of Al-Jazeerah Center for Studies as follows: "Late Wednesdey, 25 March, fleets of Saudi Air Force jets began bombing millitary targets across Yemen. The operation name "Decisive Storm", was annnounced a few hours after it launch. Riyard released an official stetment while Saudi's ambassador to Washington, DC held a press confrence there, in which addressed the operation's legal basis and goals. Some Arabs began to express their support, and Arab The third or last factor which relates to social setting of the emergence of Islam Nusantra includes the issue of polarization of Islamic thought in Indonesia. As we know that Muslims in Indonesia currently deal with at least two challenges: first, the trend of most Muslims to be extreme and rigid in undestanding Islamic laws and trying to force other Muslims to embrace their understanding, even in some cases using violence; second, the trend of some Muslims to be extreme in behaving so liberal in religious life and loyal to negative thought coming from other cultures and civilizations. 17 The first trend may arise from the fact that Islam and Muslims today live in backward conditions in all aspects of life. Therefore, to regain the glory that Muslims had achieved in the past, Muslims should return the tradition of rightous predecessors (al-salaf al-salih}). In this case, they quoted the Qur'an, Hadith and other classical works as the basis of their frame of thought employing a textualist approach regardless their historical context. As a result, Islam appears as an exclusive, stagnant religion which is not compliant with modernity (literalism). On the other hand, the spirit to put forwad Islam as a religion that is line with change in time and place drives some people to import a myriad of thought from foreign civilizations that have been dominated by materialism. Even so, it has been carried out by sacrificing religious texts through contextual interpretation (Islamic liberalism). 18 Both attitudes do not benefit Islam and Muslims. The first trend gives a negative image to Islam as a religion that teaches violence in its missionary message and to Muslims as exclusive, radical community. Meanwhile, the second trend made Islam lose its identity due to its merging with other culture and civilization. It is in the context of the tension between two poles that a discourse of Islam Nusantara emerged promoting Islam as a humane and civilized religion. According to Martin van Bruinessen,19 Islam in Indonesia has characteristics that make researchers consider it unique. One of the researchers is Fazlur . This theory is adopted by Umar Amir Husen and P. A. Hussein Jayadiningrat. Third, the Arabia theory, in which Islam emerged in Indonesia in the 7th century from Arab peninsula. This theory is adopted by Hamka, Van Leur, dan T.W. Arnold. For detailed information, see Azyumardi Azra, Jaringan Global dan Lokal Islam Nusantara (Bandung: Mizan, 2002), 10-17. 22 Rifyal Ka'bah, 18. 23 The term "world citizen" used in this paper is inspired by the concept of Diogenes of Sinop, "I am a citizen of the world". This expression is called in Greek "cosmopolitan". This concept is then used by Stoics, and developed further by Jacques Derrida and Immanuel Kant. See Amanda Anderson, "Cosmopolitanism, Universalism, and the Divided Legacies of Modernity," in P. Cheah and B Robbins (Eds.), Cosmopolitics: Thinking and Feeling beyond the Nation (Minneapolis and London: University of Minnesota Press, 1998).
Jacques Derrida refers as a model of universal hospitality 24 or, citing Kant's word, a guiding principle to protect people from wars. 25 As a religion that brings universal hospitality or mercy to all the universe, Islam is cosmopolitan (salih likulli zaman wa makan). This cosmopolitanism of Islam, according to Nurcholish Madjid,26 is proven by the fact that Islam is a religion that mostly includes races and nations. As we can see from the Prophet's life and his sayings, Islam appreciates racial and cultural plurality, or in Abdurrahman Wahid's words, Islam emerged with dominant elements such as the disappearance of ethnic boundaries, strengthening of cultural plurality and political diversity. This cosmopolit 27 anism even appears in religious life for centuries. 28 This principle of cosmopolitanism considers a concept of humanity not from a Western humanism built upon the same basis as ancient Greek mythology which assumes that there are tensions and struggle between heaven and earth, world of gods and human beings, which bring about hatred and hostility between them, 29 but as the only creature in this universe that has God's spirit and is responsible for "God's trust", and must have the same ethics as the ethics of God. This ethics, according to Wahid, is understood not only in a moral way, but to show great care for humanity (insaniyyah), such as equality before the law, protection of people from tyranny, protection of the rights of the powerless, and so on. This principle should be accompanied with the wisdom arising from the openness of Islamic civilization itself. This openness has made Muslims for centuries absorb all kinds of cultural manifestations and knowledge coming from other civilizations, such as Persia. This is a reason, according to Azra,30 for the diversity of the earliest Islamization in the Archipelago. The level of Islam's acceptance to another civilization depends not only on time, but also on the nature of local culture that Islam deals with. For instance, in coastal regions which have maritime culture and are highly open to cosmopolitan life, Islam enters more easily and deeper than in hinterlands that have a more precluded agrarian culture. In 24 With the concept of hospitality, Derrida wanted to assert that the foundation of hospitality is a willingness to accept the other in his "home". This hospitality allows the recognition of differences based on understanding of equality (universalism). For more details, see Martha C. Nussbaum Until the middle of the 15th century, the Muslim community spread widely not only to all over the Archipelago, but it also began to dominate socially as the centre of change in history. At that time, Islamic thought had spread not only to remote areas completely, but also had built "diasporas of trade" particularly in coastal areas. With the support of traders, the Islamization process occupied an amazing position and as a whole became a dominant historical landscape in Indonesia. 33 This diaspora or spread of seeds of Islamic hospitality which is coloured with trade was intermingled with the system of the spread of Islam Nusantara which is acculturational and adaptive to cultures of the Archipelago by the way of Islamic preaching (da'wah), not rigid doctrines. One of the unique characteristics of Islam when entering Indonesia is the ability to adapt to local cultures, and so Islamic belief was not only embraced easily by indigenous people, but also there was no resistance in its spread and development at that time.
Citing Nock's category of "conversion" and "adhesion," 34 their acceptance of Islam is more appropriately called "adhesion", that is, their conversion to Islam without leaving their old belief and religious practice. This is proven by the fact that the Muslim preachers who are most widely known in Indonesia are the Nine Saints (Wali Songo) 35 on Java, who introduced Islam to the local population not in the form of prophetic exclusivism, but in a compromising form with established local beliefs coloured by superstition and other animism.

One of the compromising forms is, according to Madjid, mutual acculturation between
Islam and local culture, which is stipulated in a basic rule of Islamic law as "customs become law" (al-'adah muhakkamah). This means that the tradition and customs of community or their local cultures are made into a source of law in Islam. 36 It is not necessary to assert that elements of local culture which are made as sources of law are not contradictory with the principles of Islam because those elements are automatically removed and replaced. And this is the meaning of the presence of Islam in one particular area. Therefore, each Muslim vihara, pura and candi to the architecture of mosque which has a triple-tiered roof.
(Previously, there was a pura with eleven-tiered roof for a king, pura with seven-tiered roof for the nobles, and triple-tiered roof for the common people). What Raden Patah did is a form of transforming egalitarian Islamic values into the system of folk life at that time which had been previously stratified into different social classes in Hinduism. In this context, Raden Patah intentionally adopted triple-tiered pura architecture to make people feel comfortable to join that place. 41 The Walisongo's creativity led to a new cluster of Islamic thought that purely imitated His other names were Lokajaya, Syekh Malaya, Prince of Tuban or Raden Abdurrahman. He was involved in designing Masjid Agung Cirebon and Masjid Agung Demak. The "tatal" pillar was one of main pillars of the mosque and the creation of Sunan Kalijaga. He was the mentor and close friend of Sunan Bonang. He followed Sufism with a salaf base, not panteistic Sufism. See "The History of Walisongo". 44 Sunan Kudus' childhood name was Jaffar Shadiq. He was the son of Sunan Ngudung with the Sharifah, sister of Sunan Bonang, Nyi Ageng Maloka. Sunan Ngudung was the son of princes in Egypt and traveled to Java. Sunan Kudus studied from Sunan Kalijaga. He followed the approach Sunan Kalijaga used to preach: very tolerant to local culture. He was very gentle in preaching, he used also the symbols of Hinduism and Buddhism. This can be seen from the architecture of Masjid Kudus. See "The History of Walisongo". about the oneness of God (tawhid) in a series of story. This made people become interested to know its continuation. This approach is the same as the story of 1001 nights in the Abbasid period.
With this kind of activity, quoting Abdurrahman Masud's analysis, 45 Walisongo were unique agents on Java in the 15th and 16th centuries who were able to merge spiritual and secular aspects in spreading Islam. Their position in socio-cultural and religious life in Java was attractive, and it is said that Islam would never have became a religion of Java without Sufism developed by Walisongo rooted in the population. This was present in a peaceful way, although it seemed slow but sure. Based on the historical fact that by respecting local tradition, this new religion was embraced by the nobles and the majority of Javanenes people at coastal areas.
History tells us that the Walisongo were successful in converting people from Hinduism, Buddhism, animism and dynamism, which had been deeply rooted in the population. The key to success was the strategy of cultural acculturation they adopted. They did not frontally replace local culture with Islam since they considered that ineffective.
Otherwise, they adopted cultural acculturation between Islam and local culture. And this is made as a role model in developing Islam in the current context. In other words, what they had done so far for this country needs critical reflection in order to build a more ethical and humanistic global civilization.

Islam of the Archipelago: Reflection and Reformulation
It is a fact that violence, terror, killing in the name of religion, injustice, and so on, are still a reality today in the world, including Indonsia. There are many causal factors, which include, among others, religious exclusivism, misintepretated jihad, truth claims, injustice, liberalization of religious thought, and so on. However, apart from these factors, this reality is ironic for Muslims since Islam is purely not only full with liberating moral values leading to the creation of a moral humanistic and civlized social order, but also in history Islam had conquered and influenced world civilizations for 750 years. In this way, Geertz wrote, Everyone is aware of the "international," "cosmopolitan," "transcultural" nature of Islam, and aware, too, that it has been thus virtually since its beginnings. A generation after the Prophet's death it had reached westward through Egypt to Berber North Africa, eastward through Asia Minor toward Persia and India, after which it moved on to the Malay world in the one direction and to Black Africa on the other. But through all this cultural filtering-through Turkish mysticism, through Persian ecclesiasticism, through Mughal state formation-as intense and as various as any body of thought and belief has ever passed, the fact that its mid-eastern, Arabic character and image, however overlaid, reinterpreted, and further developed, has persisted tends to go unremarked. It is more sensed than specifically inquired into, more taken for granted than examined. 46 What Geertz asserted is that Islam with its open, worldly and transcultural nature becomes a gold bridge for the followers to reposition their role and function all over the Muslim world, including Indonesia. With the biggest Muslim population in the world, if seen from the context of the world's demand for global ethics, Indonesia can become the world's "lungs" to build peace and harmony in religious life. Indonesia can revise a negative and distortive face of Islam, as it was described by media news in the Western world. Indonesia can become a comfortable house for religions, helping to stabilize the religious climate and space which is full of conflict and violence, protecting it from humilation of religion, supporting peaceful and fair human life with its rich source of thought. Indonesia is surely an interesting place to be visited by all followers of religion from different places. However, Martin van Bruinessen 47 said, with a population of more than 220 million, Indonesia has not played a significant role in global Islamic thought. They had great desire to learn from the Arab world, but they do not have yet something valuable to offer in relation to Islamic thought.
Islam Nusantara can be said as an answer to Martin's doubt of Islam's role in coexistence is, according to Abdurrahman Mas'ud, 49 a main characteristic of Javanese philosophy that emphasizes unity, stability, safety and harmony.
The principle of harmonious coexistence begins with basic thought which can be traced into the Archipelago's ancient civilization compounded with Islamic thought that developed and put forward the idea of Islam Nusantara. This concept emphasizes humans' nature to do good things and care for others based on cultural and Islamic values. In short, this cultural system put emphasis on the idea that human life is in accordance with natural law.
Human beings are part of nature; therefore, they must be harmonious with the life of nature. This idea is inspired from the theory of cosmoplotanism and philosophy of Stoicism. Immanuel Kant, and Jacques Derida. See Nussbaum, "Kant and Stoic Cosmopolitanism". for a long time in the Archipelago, that is, an approach of moderate Islam (manhaj alwasatiyyah).
What is moderate Islam? 51 To answer this question, there must be a long debate. As an example, in an American or Western context, the concept of moderate Islam is generally understood differently by Indonesian muslims. For the West, this concept emphasizes more on religious mindset and mentality which is reflective, self-critical, supporting democray, human rights, and secularism as an ideology. However, for Indonesian Muslims, this concept is problematic if it is seen the context of Indonesia. 52 Therefore, in order not to be trapped in such a debate, at least in the discourse of Islam Nusantara, it is said that moderate Islam is a model or approach used by Muslim scholars of Islam Nusantara. In the context of the development of Islamic culture, this concept is defined as a method of thinking, interacting, and behaving based on moderation, tolerance, and harmony in dealing with two extreme poles, which are easy to be analyzed and compared. As a result, an attitude which is harmonious with religious principles and social tradition is found.
This kind of understanding refers to the word wasatiyyah (moderation) as it is understood by Yusuf al-Qardawi, 53 who argued that wasatiyyah means "an effort to keep balance between two contradictory poles, so one pole does not dominate or negate the other".
For instance, according to Murtadha Mutahhari, if particular society is to be able to stand firm and stabilize, it has to be in balance (wasat, tawazun dan muʻtadil), in the sense that its parts should be united and related to each other in a harmonious way. This means that moderation does not demand equality since the effectiveness of one part in relation to another is not due to the same size and form as the others, but due to "harmonious" relation between those parts. For instance, Muthahhari 54 said, had someone done justice if he treated all people equally? The answer is, according to Muthahhari, justice in the meaning of equality still needs more explanation. If equality is seen as purely equal treatment of everyone regardless of differences in ability, task, and function between one and another-for instance, a manager is treated equally as a servant, then injustice will emerge, not justice (moderation). However, if moderation is understood as an equal treatment for those who have the same rights (because of the same ability, task, and function), then equality in the meaning of justice can be 51  blood. This extreme view led to the killing of 'Uthman ibn 'Affan and 'Ali ibn Abi Talib.
'Uthman was killed by the few people who confessed Islam and did the killing based on a misleading fatwa that allowed them to shed his blood because he was accused of infidelity.
The same also applies to 'Ali, who was killed by 'Abd al-Rahman ibn Muljam, a Khariji. However, some Muslim jurists allowed him to rule if his overthrowing will lead to bigger danger to Muslims.
Second, understanding the natural law of creation, that is, the process of gradualness (tadarruj) in all natural and religious rules. Heaven and earth were created in six phases, while it is easy for God to create at one time. The religious instructions were also revealed gradually. Those who want to establish an Islamic state should pay attention to this rule. In this case, it is necessary to study the maps of strengths and obstacles.
Third, facilitating others in their religiosity. This attitude is a Qur'anic method and the method used by the Prophet when delegating Muʻadh ibn Jabal and Abu Musa al-'Ashʻari to Yemen, saying to them to make easier in preaching and giving legal opinion, and not to make trouble (yassira wa la tuʻassira). This does not mean to sacrifice religious texts by looking for the easiest for people, but to study the text and understand them deeply to find ease and conveniences given by Islam. If in one case there are two contradictory opinions, one is more difficult while the other is easier, then the easier one is chosen as exemplified by the Prophet.
Fourth, being open to the outside world, promoting dialogue and tolerance. The moderate attitude of Islam is shown through openheartedness to others who have different views. This attitude is based on the fact that differences among people are certain, including an option to have faith or not (QS. al-Kahf: 29).
These are some charateristics of the method of moderate Islam that, in the context of Indonesia today, should be preserved, developed, empowered and optimized in terms of its implementation, particularly by the pillars of Islam in Indonesia. These pillars include Muslim organizations and Pesantrens which from their beginnings until today have made an effort continuously to implement the idea of Islam Nusantara that is peaceful, humanist and civilized. These organizations have strong and massive supporters in society who are different from one to another, such as Nahdatul Ulama, Muhammadiyah, Alkhairaat, and Nahdhatul Wathan. These organizations and Pesantrens are part of the intellectual heritage and civilization in Indonesia to protect, inherit, and spread a moderate approach to societies, adjusting localities and particularities in each society.

C. CONCLUSION
From the above discussion, it can be concluded that, when reading and studying the history of the coming of Islam in the Archipelago, it is obvious that Islam came to Indonesia in a peaceful way. This peaceful Islam was threaded with the system of the spread of Islam Nusantara which is acculturational and adaptive to cultures of Archipelago by the way of Islamic preaching (da'wah), not rigid doctrines. One of the unique characteristics of Islam when entering Indonesia is the ability to adapt to local cultures, and so Islamic belief was not only embraced easily by indigenous people, but also there was no resistance in its spread and development at that time.
The historical fact about hospitality of Islam, by NU was used as a method of thinking and acting that they call with Islam Nusantara. Islam Nusantara as Islam for humanity, with