MULTICULTURAL UKHUWAH CONCEPT: The Study of Various Signification on Ukhuwah Perspective of Islamic Elite Religion in Pasuruan District

The purpose of this research is to describe and analyze the meaning and categorize the ukhuwah based on KH. Ahmad Shiddiq, namely Ukhuwwah Islamiyyah, Ukhuwwah Wathaniyyah, and Ukhuwwah Basyariyyah in the perspective of the Islamic elite in Pasuruan Regency. This research is using qualitative methodology with a phenomenological approach, unstructured and open interview data collection methods, moderate participatory observation, and documentation. Furthermore, the analysis and interpretation of data according to Miles and Huberman (1984) through the following steps: a). Data reduction, b). Display data, and c). Conclusion drawing/ verification. For data validity, using triangulation techniques or methods and triangulation of data or sources. This research is important to look for alternative narratives from phenomenon of the politicization of ukhuwah narrow one. This article is the first in discussing the various perspectives of Islamic religious elites in interpreting and implementing ukhuwah and formulating the concept of multicultural ukhuwah.

Islam which today is more represented by the typology of radical Islam as happened in the Middle East today. 4 When we connected in responding the phenomenon of religious fundamentalism which is happening today, 5 Nusantara Islam which was developed by the Ulama Nusantara since walisongo until today, mainly by Nahdlatul Ulama and including Muhammadiyah, 6  In the opinion of researchers, the agenda of Islamic fundamentalist groups can be dammed by the majority of Muslims in Indonesia. It is different when the Islamic fundamentalist group succeeded in making DKI Jakarta Governor Basuki Djahaja Purnama or Ahok's statement related to allowing non-Muslim leaders to become a blasphemy case. Then there were differences of opinion related to the verse in the Surah Al-Maidah by the scholars 4 Read M. Fajar Marta, "Islam Nusantara Untuk Dunia," in Nasionalisme Dan Islam Nusantara, ed. Abdullah Ubaid dan Mohammad Bakir (Jakarta: PT Kompas Media Nusantara, 2015). 63-64. 5 In addition to religious conflicts that have occurred before, horizontal conflicts caused by the issue of blasphemy, debates in the selection of state leaders in the context of religious law, differences in interpretation of the verses of the Koran, to the issue of solving Muslims by non-Muslims coloring in 2016 to 2017. 6 Zakiya Darajat, "Muhammadiyah Dan NU: Penjaga Moderatisme Islam Di Indonesia," HAYULA: Indonesian Journal of Multidisciplinary Islamic Studies Volume 1 (2017). 83-98. Evidently, when there was a demonstration on behalf of Bela Islam in the (allegedly) blasphemy case by the Governor of DKI, Basuki Djahaja Purnama or Ahok, President Jokowi visited to consolidate with NU and Muhammadiyah, not only to cool the atmosphere at that time, as well as discussing the current conditions. the nation, such as humanity, economy and radicalism. "Presiden: NU Penyangga Utama NKRI," Majalah Nahdlatul Ulama AULA (Surabaya, 2016). 54. 7 The concept of Ukhuwah can be traced in the main sources of Islamic law, namely the Qur'an and al-Hadith. Based on the interpretation of al-Misbah by M. Quraish Sihab, based on the analysis conducted by Syarifah Laili, ukhuwah includes ukhuwah fi al-ubudiyyah, ukhuwah fi al-Insaniyyah/Basyariyah, ukhuwah annasab wa al-wataniyyah, and ukhuwah fi ad-din al -Islam. Syarifah Laili, "Studi Analisis Ayat-Ayat Ukhuwah Dalam Tafsir Al-Misbah Karya M. Quraish Sihab" (UIN Sumatera Utara Medan, 2016). 114-115. and figures in each of the Islamic organizations, so that one group of Islamic organizations assumed that Muslims had been divided by non-Muslims. Uproar due to differences opinion at the same time framed with utterances of hatred continued both through electronic media, social media, and through scholars and leaders of Islamic organizations (Islamic religious elites) throughout Indonesia. The atmosphere of the conflict also spread throughout Indonesia, including in the Pasuruan region. 10 "Now Muslims are divided by non-Muslims, because some Muslims defend Ahok who is not Muslim". 11 Until finally, religious politicization again occurred, especially through or using ukhuwah discourse. Thus, there were a number of flow and/in Islamic organizations which prioritized their ukhuwwah Islamiyyah in state life, while other schools and/or Islamic organizations argued otherwise. 12 So, this research is important to be done to look for alternative narratives from the phenomenon of politicization the narrow ukhuwah. Moreover, in previous articles and studies, such as articles written by Muhammad Chirzin 13 and Hamidah,14 they only present the ideal meaning of ukhuwah in Islam in relation to harmony and humanity and have not presented a 10 As many as 100 masses of Muslims in Pandaan and Bangil Districts took to the streets leading to Pasuruan Regional Police (28/10/2016). See Ahmad, "Muslim Pandaan: 'Kita Doakan Polisi Segera Menangkap Ahok Atau Biar Malaikat Maut Segera Menangkapnya,'" m.hidayatullah.com, 2016, http://m.hidayatullah.com/berita/nasional/read/2016/10/29/103713/muslim-pandaan-kita-doakan-polisi-segeramenangkap-ahok-atau-biar-malaikat-maut-segera-menangkapnya.html. Even when there was a momentum for the National Santri Day, in Pasuruan the social media circulated related to the recruitment of santri who dared to die in order to oversee the MUI fatwa. "Gelorakan Resolusi Jihad, Santri Pasuruan Deklarasi Pasukan Berani Mati Pengawal Fatwa MUI," www.viralnusantara.com, 2016, http://www.viralnusantara.com/2016/10/gelorakan-resolusi-jihad-santri.html. "Beredar Pesan Broadcast Ajakan Untuk Jadi Pasukan Berani Mati," www.kabarpas.com, 2016, http://www.kabarpas.com/beredar-pesanbroadcast-ajakan-jadi-pasukan-berani-mati/. Then along with the 212th Action with the theme of Bela Islam, HTI (Hizb ut-Tahrir Indonesia) DPD II Pasuruan held a similar action after the Friday Prayer at the Jami Mosque 'Alun-Alun Bangil Pasuruan Regency. Indri, "HTI DPD II Pasuruan Gelar Aksi Bela Islam Jilid III," pasuruantoday.net, 2016, http://pasuruantoday.net/info-pasuruan/hti-dpd-ii-pasuruan-gelar-aksi-bela-islam-jilidiii/. Furthermore, some Pasuruan residents coordinated by FUIB (United Muslim Forum) are ready to go to Jakarta to defend Islam and defend the ulamas who are harassed and criminalized. Harun S, "Ratusan Pembela Ulama Pasuruan Bergerak Menuju Jakarta," seruji.com, 2017, https://seruji.co.id/daerah/jatim/ratusan-pembelaulama-pasuruan-bergerak-menuju-jakarta/. Even Pasuruan NU took part in carrying out the Martial Arts Action, following the East Java PWNU which gave an objection letter to PBNU regarding Ahok's remarks to KH. Ma'ruf Amin. Adhila, "Protes Perlakuan Ahok Kepada KH Maruf Amin, NU Pasuruan Gelar Aksi Bela Ulama," http://www.suara-islam.com, 2017, http://www.suara-islam.com/read/index/21295/Protes-Perlakuan-Ahokkepada-KH-Maruf-Amin--NU-Pasuruan-Gelar-Aksi-Bela-Ulama. 11 Said one of the villagers in Pasuruan Regency during a casual conversation with the researcher (March 2017). Not only that, the writings scattered in one of the researchers' WhatApp Group, are concerned with the frame of hate speech happening. In the text are worried about division and civil war between Muslims. Where in remote areas our fellow Muslims are hostile but with non-Muslims defending it all even said to defend him happily (March 2017).

MULTICULTURAL UKHUWAH CONCEPT: The Study of Various Signification on Ukhuwah Perspective of Islamic Elite Religion in Pasuruan District
Vol.

Variety of Perspective Understanding Ukhuwah
The diverse perspectives of the Islamic elite in Pasuruan on interpreting ukhuwah, can be divided into three perspectives, namely the exclusive, pseudo-inclusive, and inclusivepluralist perspectives.
First. An exclusive perspective, which assumes that the term ukhuwah is only for Surah Al-Hujuraat Verse 10 and the hadith of the Prophet which has meaning; "The Muslim is a Muslim brother." As for non-Muslims, according to Mutamakkin, it is only a practice of the fulfillment of rights as humans in social life have the same rights of life, neighboring rights, the right to protect and protect the territory, and others. Fulfillment of these rights as the rights of infidels dzimmi, namely infidels or non-Muslims who live in Muslim areas. 18 According to Dr. Zainal Abidin Bilfaqih, ukhuwah is an awareness of differences in the brotherhood. Differences in language, ethnicity, and religion are the will of God so they must respect each other, respect each other, and not weaken and insult each other. By realizing and understanding the nature of these differences, creating togetherness becomes important. Related to differences in beliefs or religions, he believes that Islam is the truest religion and does not impose these beliefs. So that in doing muamalah and getting a diverse community life can coexist well and peacefully. In addition, ukhuwah awareness was to humans, not to the teachings or beliefs. So, ukhuwah merges the lives of fellow human beings to cooperate with each other and so on while respecting each other's differences in beliefs and understandings, both internally in religion and between religions. 19 While KH. Nurul Huda Muhammad defines ukhuwah by providing categorization which includes ukhuwwah Islamiyyah, ukhuwwah Wathaniyyah, and ukhuwwah Basyariyyah. Islamiyyah, ukhuwwah Wathaniyyah, and ukhuwwah Basyariyyah because the categorization effort originated from a community reality that still could not implement the substance of the ukhuwah. He discusses two ukhuwah categorizations based on their implementation, namely: 1). Ukhuwah Substantial, a ukhuwah among humans who no longer needs conditions or criteria, 2). Non-substantial Ukhuwah, a ukhuwah which is carried out with certain criteria, conditions and agreements. 24 Then Abdillah bin Hamid Baabud, defines ukhuwah as defined by Sayyidina Ali ibn Abi Talib r.a, namely Imma akhun laka fiddin au nadhirun laka filkholq, that human beings can become brothers because of the same religion, sometimes being brothers because of their fellow humans. 25 Then, KH. Moh. Sholeh Bahruddin, stated ukhuwah was brotherhood, not hostility. That means, when wrong in understanding ukhuwah will be able to cause hostility.
Thus, only ukhuwah based on compassion can realize ukhuwah as a brotherhood. That way, will be able to live side by side in peace and harmony in the reality of a pluralistic society. 26 The meaning of ukhuwah above, is in line with the definition of ukhuwah according to M.
Quraish Shihab, that ukhuwah is not only a thousand, half-sibling or siblings, but also the humans, and that for this reason they had to serve in Him and live like a family. 30 At least that is the various meanings of ukhuwah in Islam. We can choose which meaning ukhuwah which according to us is closer to harmony among human beings who are in reality very diverse. To be sure, for researchers, the religion of Islam is the religion of Rahmatan Lil 'Alamin.

The Dynamics of the Struggle about the Meaning of Ukhuwwah Islamiyyah
According to Dr. H. Munif, M.Ag., as the ukhuwah categorization which includes substantial ukhuwah and non-substantial ukhuwah, substantial ukhuwwah Islamiyyah aims to 27 Laili, "Studi Analisis Ayat-Ayat Ukhuwah Dalam Tafsir Al-Misbah Karya M. Quraish Sihab." 113-114. 28 Saifulah, September 30, 2017. While Abdillah bin Hamid Baabud, as a Shia cleric, began his explanation with regard to ukhuwwah Islamiyyah by asserting the condition of being Muslim is to say two sentences of shahada. So, to become a Muslim is to become another Muslim brother. He also stressed that ukhuwwah Islamiyyah did not make the differences between Muslims must be merged into one. Like ukhuwah between Sunni and Shia, it does not fuse each other's religious understanding. However, various Islamic groups and organizations still have similarities and differences, but can be united because fellow brothers must respect each other and do joint activities for mutual benefit. Likewise Dr. Zainal Abidin Bilfaqih, M.Pd., stated that through the spirit of ukhuwwah Islamiyyah, various differences in Muslims do not have to be forced to be the same, the important thing is to keep from preventing conflicts in the community.
Besides Baiat Islam, Dr. H. Saifulah, MHI., Introduced the existence of Baiat Iman and Baiat Ikhsan. According to him, when a person after becoming a Muslim (baiatul Islam) and having taken the faith, will have the awareness that all who have faith, namely those who believe in the existence of One God, whatever their groups and sects, even the differences in creed after the shahada remain a brother. The Baiat Ikhsan is a promise to become a Mukhsin, that is, to apply the Ikhsan principles in Islam. According to him, people who have made Baiat Ikhsan are "people who do good to anyone, anywhere, and at any time." 31 Saving researchers, people can be said to have implemented ukhuwwah Islamiyyah when they took the allegiance of Islam, Faith, and Ikhsan.
As for Muhammad Okbah, he further explained the foundation of ukhuwah in the Qur'an in verse 10 of al-Hujurat, the word faaslikhu shows that ukhuwah among believers becomes a way of peace when differences occur even when a division occurs. So, it is not surprising when KH. Moh Sholeh Bahruddin in defining ukhuwah by reaffirming its meaning that ukhuwah is brotherhood, not hostility. Islamiyyah M. Quraish Shihab, that the meaning of ukhuwwah Islamiyyah is sometimes interpreted as "brotherhood between fellow Muslims", where the word "Islamiyyah" refers to the perpetrators and sometimes also interpreted as "fraternity that is Islamic or taught by Islam", where here the word "Islamiyyah" is understood as an adjective. Based on the second articulation, various ukhuwah categorizations, which include brotherhood of supremacy and submission to Allah (ukhuwwah fi al-ubudiyyah), humanitarian brotherhood (ukhuwwah fi alinsaniyyah/basyariyyah), brotherhood in descent and nationality (ukhuwwah fi al-ubab wayyah al-wataniyyah), brotherhood among fellow Muslims or brotherhood of the faith (ukhuwwah fi ad-din al-islam) is it self accommodated. 32 It is supported that in the Qur'an and the Hadith as a source of Muslim law introduces various fraternities. 33

Debate Room in Ukhuwwah Wathaniyyah
The Islamic Elite in Pasuruan on interpreting ukhuwwah Wathaniyyah, agreed to be meaningful in protecting the homeland, namely Indonesia, and helping each other among citizens regardless of religious, ethnic and linguistic differences. The difference, only Dr.
Zainal Abidin Bilfaqih, M.Pd., who proposed the meaning of ukhuwwah Wathaniyyah in a broader meaning. This is based on the call of the previous archipelago scholars, namely hubbul wathan minal iman, using wathan instead of bilad. According to him, there is something that must be developed from the statement. Because, we can not be sure that there will be a change, including changes to the current Homeland. Nevertheless, it is fine when there is a meaning of wathan is Indonesia. Furthermore, according to him, when Wathaniyyah has a broader meaning than a country, a principle is born that wherever we stand on the ground and drink its water, take advantage of it, that's where we have to uphold it. So, where is the debate room in the practice of ukhuwwah wathaniyyah? In this paper, we will discuss the opinions of the elite of the Islamic religion in electing state leaders.
According to Dr. H. Munif, M.Ag., in choosing the leader of the country, must be distinguished when choosing sulthon, namely the President, by selecting his representatives such as the DPR, the Governor, the Regent, and the Village Head. For Muslims, when choosing a president, they must be Muslim. If Muslims do not elect a president who is Muslim, "he has a problem, he commits immorality like him wayahe sholat, gak sholat." 36 For Muslims whose minority is conditional in nature. When there are candidates who are Muslims, do not vote for them, it means that you do not obey religion. When there is no other choice for Muslims, it is permissible. Whereas when electing representatives such as the DPR, the Governor, the Regent, and the Village Head, it is permissible not to be a Muslim as long as it is not detrimental.
In line with that, KH. Imron Mutamakkin, stated that personally must choose a religious leader. The necessity of choosing an Islamic leader is in the Book of Zubad, it is explained that Muslims will hand over religious affairs to their country's leaders. In the book also explained that the conditions of a ruler, be it called an imam or download shulton, must be Muslim, because it will regulate the Islamic community. In fact, when the country is controlled by non-Muslims, we may leave the country. Furthermore, KH. Nurul Huda Muhammad, stated that electing leaders for Muslims had two conditions. First, Islam. "The conditions must be Islam, because those who are led are the majority of Islam, if not the majority of Islam, still Muslims must be led by Muslims, if infidels are not allowed, yes 51 it (Read: Al-Maidah Verse 51)." 37 Secondly, have knowledge and ability in managing the country. In fact, the law to designate itself as a leader for some Muslims is Fardlu Ain. When there are no Muslim leaders, all Muslims will sin. In this way, Muslims are still forbidden to elect unbelievers. "Incidentally, if no one nominates a Muslim, then an infidel appears, Muslims must not vote, may not choose, haram, volunteering to follow the infidel." 38 Likewise according to Dr. Zainal Abidin Bilfaqih, 35 Icin & Abdullah Alawi, "Hadratussyekh KH Hasyim Asy'ari Satukan Islam Dan Nasionalisme," www.nu.or.id, accessed February 11, 2019, http://www.nu.or.id/post/read/74951/hadratussyekh-kh-hasyimasyari-satukan-islam-dan-nasionalisme. Hadratussyaikh KH Hasyim Asy'ari issued a jargon hubbul wathan minal iman. A decade before the Ottoman Khilafah broke up in 1924, precisely in 1915. Syakir NF & Ibnu Nawawi, "Mbah Hasyim Cetuskan Semangat Nasionalisme Dan Agama," www.nu.or.id, accessed February 11, 2019

Ukhuwwah Basyariyyah within the Limits of Religion
The Islamic elite in Pasuruan, in interpreting the ukhuwwah Basyariyyah, had in common that fellow human beings must help one another, even when KH. Imron Mutamakkin does not use the term ukhuwah, still has the same substance as the explanation. However, differences in perspective emerge related to interactions between humans with regard to religion. At the very least, there is a tendency to distinguish treatment exclusively or inclusively with regard to interactions between people when these interactions also deal with religious teachings. That means, understanding of the teachings about humanity, the teachings of Islam become the basis in their meaning. Then according to Abdillah bin Hamid Baabud, ukhuwwah Basyariyyah as a guide to life for humanity. That fellow human beings are prohibited from colonizing and enslaving each other, fellow human beings are also prohibited from acting arbitrarily. Therefore, ukhuwwah Basyariyyah is the goal of sending the Prophets, namely to save humanity so they can live side by side, competing in goodness (Al-Baqarah verse 148) and creating peace.
Including Dr. Zainal Abidin Bilfaqih, M.Pd., stated that ukhuwwah Basyariyyah or ukhuwwah Insaniyyah is mutual respect and help to help in humanity. That way, when a human experience a disaster, as fellow human beings are obliged to help him, regardless of differences in religion, ethnicity, and others. Likewise Muhammad Okbah, ukhuwwah Basyariyyah is a brotherhood that is woven on the basis of humanity. Realizing that religious teachings became the main basis in interpreting ukhuwwah Basyariyyah, researchers argued that understanding inclusive religious teachings became the more important choice. Although, the understanding of religious teachings exclusively in the discussion above is not a problem, because it still respects and is willing to help each other in the frame of humanity. Even according to Muhammad Husain Haikal, according to the Qur'an, there is no controversy between the brotherhood of fellow Muslims and the brotherhood of fellow humans in general. Each has competencies and limits. The brotherhood of fellow Muslims demands a bond, help, guarantees, sacrifices and priorities to build Muslim societies, as well as to take action against people or groups who oppose the Islamic community and its noble values. As for the brotherhood of fellow human beings, there is demand for real work to improve fellow human beings. The brotherhood of fellow human beings manifests mutual love and mutual love for fellow humans. 41 Including Kiai Maksum as the caretaker of Al-Munawir Islamic Boarding School, Krapyak Yogyakarta, while with the students when discussing the hadith of the Messenger of Allah which was narrated by Abu Dardak ra. "Whoever defends the honor of his brother without being known is concerned, surely Allah will save him from the fires of hell on the Day of Resurrection later." Ukhuwwah basyariyyah only saw that fellow human beings were brothers. 42

C. CONCLUSION
The meaning of ukhuwah in the perspective of the Islamic elite of Pasuruan district is divided into three perspectives, namely the exclusive, pseudo-inclusive, and inclusivepluralist perspectives. The exclusive perspective assumes that the term ukhuwah is only for fellow Muslims. As conveyed by KH. Imron Mutamakkin (Chair of PCNU Pasuruan Regency). Then the Pseudo-Inclusive perspective is a view that gives different treatment based on differences in beliefs or religion, even after realizing the existence of multiple realities of life. So, interpreting ukhuwah, there tends to be more value when it is interwoven Finally, the Inclusive-Pluralist perspective. A view that defines ukhuwah as a brotherhood of humanity, so it does not question differences in religious, religious, ethnic, and ethnic sects.