THE CORRELATION STUDY ABOUT PREJUDICE AND SOCIAL CONFLICTS ON ISLAM NUSANTARA IN PADANG

The research objectives: (1) Describe the prejudices of community leaders about Islam Nusantara. (2) Describe the picture of people's prejudices about Islam Nusantara. (3) Connecting between the prejudices of religious leaders and the community and its relation to the social conflict of the people of the city of Padang. The study uses qualitative approaches and quantitative mixing methods (mixed methods). The population in this study were 32 religious leaders and 168 community members. Data collection techniques using; observation, interview and psychological scale. A simple random sampling technique. Data analysis techniques using Pearson correlation. The results of this study found that generally the negative prejudices of religious leaders about Islam Nusantara were high. While social conflict in the midst of society is classified as low. Whereas them correlation aspect shows that there is no correlation between the views of religious leaders and community members about Islam Nusantara not correlating with social conflict in the midst of society.


A. INTRODUCTION
The Presence of Islam Nusantara cconsidered as a revival of the identity of Indonesian nationalism in the face of waves of Transnational Islamic movements in recent years.
Although criticism of the transnational movement has been expressed by Abdurrahman Wahid in many of his essays, but until now the Islamic style with the Arab style actually found its momentum, not only politically but also culturally. Mark R 1 . Woodward explained that the transnational movement had been going on for a long time, and Islam was part of the transnational movement at the beginning of its presence in the archipelago. The Arizona State University Professor recounted his experience when researching Javanese Islam in Yogyakarta since 1978. Mark clarified that his research should not be generalized as Javanese Islam, due to the fact that the research was only conducted in a small village located within the fortress of the Yogyakarta Palace. He realized that Javanese Islam had a very broad understanding because of the variety and richness of Javanese culture both in Central Java, West Java and East Java. He explained that the community he had met at that time was a Javanese society that made Islam an identity, but most of the Islamic rituals were not lived, but matters relating to the Javanese tradition were still of great concern. Mark narrates that 1 According to Mark, there are two factors that influence this society so there is no conflict with the Javanese and Islamic traditions as identity. First, in the political condition of Islam in Indonesia the presence of Muhammadiyah and Nahdhatul Ulama (NU) in this context actually helps the community to identify themselves as "I am Muslim but not like Muhammadiyah or NU". Second, the boundaries of Javanese identity and Islam are also increasingly unclear. This transformation took place quickly, so that some of the noble children of this community despite studying in a Dutch school, but when they married, they still invited Kauman students to even perform the hajj. most of these people are below the poverty line. In general, they hardly carry out the prayers, fasting, and cannot even read the Koran, even though it is only a letter of Fatihah. The community is very fond of pilgrimage pilgrimage which is considered sacred, likes and believes in talismans, keris, rings, and making puppets a part of daily life. Nevertheless, Islam remains a part of its identity. At the birth and death ceremony, the community invited students from Kauman villages located near the village. This community relationship with the Kauman community is almost without conflict, so Mark calls it a symbiotic relationship. This society is developing. There is one langgar that is managed by the Muhammadiyah religious organization. This violation gave lectures specifically on the theme of purification in which all activities of the kejawen were considered shirk, but at the same time Muhammadiyah also opened educational institutions and health services for the surrounding community. This community sends their children to study at Muhammadiyah schools, so that some of these communities start to pray and fast more diligently than before, even some of them go on pilgrimage. However, that does not mean that their Javanese tradition is reduced or even stopped. This society does not see their Javaneseness and Islam as a contradiction.
From this research study, it can be illustrated that Islam that came at that time as a "santrification" process was part of Transnational Islam, present and meeting with Javanese tradition where most of these traditional beliefs were considered shirk. But finally, even though santrification is able to influence Javanese society, it does not mean that Javanese tradition is lost. Instead Islam is experiencing 'adaptation' and transforming in such a way. This is what convinced Mark, that the transnational movement would not succeed in Indonesia, until the time they were able to transform and adapt to local culture. Therefore, Mark emphasizes the focus of research on local Muslim wisdom in Indonesia to enrich Islam Nusantara, not only Javanese Islam but also other Islam in Indonesia.
However, the rejection of Islam Nusantara in West Sumatra in general and the city of Padang in particular, was initiated by the statement of the Chairperson of the West Sumatra MUI who clearly rejected the Islam Nusantara, specifically he stated "We are the West Sumatra MUI and the West Sumatra City / Regency MUI stated without any doubt that : 'Islam Nusantara' in any concept / definition is not needed in the realm of Minang (West Sumatra). For us, the name 'Islam' has been perfect and does not need to be added to any appendage, "concludes the West Sumatra MUI as documented uploading Facebook account Chairman of the West Sumatra MUI, Buya Gusrizal Gazahar 2 2 (Hrad of Indonesian Ulema Council of West Sumatra) has an argument for the rejection of the Islam Nusantara is as follows: first, the term 'Islam Nusantara ' invites useless debate and neglects Muslims from a

THE CORRELATION STUDY ABOUT PREJUDICE AND SOCIAL CONFLICTS ON ISLAM NUSANTARA IN PADANG
Vol. 20 No. 1, Februari 2020 |123 Therefore, the mention of Islam Nusantara by looking at religious practices is merely valid.
Indeed, there are Muslim scholars and intellectuals who consider Islam to be only one entity; the same for every region and nation ". Professor Abdel-Moneem Fouad, Dean of Dirasah Islamiyah for International Students at al-Azhar University, Cairo, in a pre-conference NU-Kompas conference declared Islam only one. There is no Islam Nusantara, Arabic Islam or Egyptian Islam. Fouad's view according to the author of this Resonance is based on an idealistic framework. 3 According to the cons, reading the Qur'an with Javanese style is an act of syncretism, which is prohibited in religion, because it mixes the teachings of Islam with the variety of important issues. The term 'Islam Nusantara ', according to West Sumatra MUI, can bring confusion and confusion in understanding Islam. Second, the term Islam Nusantara is also considered to contain the potential narrowing of the meaning of universal Islam. Third, the term Islam Nusantara is also often used to refer to a tolerant Islamic religion. According to the West Sumatra MUI, tolerance is only one aspect of Islam, whereas many other aspects of Islam. Islam cannot be reduced to only one aspect, but must be comprehensive. Fourth, West Sumatra MUI also considered the term Islam Nusantara to have the potential to divide Muslims and bring negative views towards Muslims from other regions, on July 23, 2018, as quoted by AFP (7/25/2018). 3 . This view does not consider the empirical historical reality of the journey of Islam throughout history in various diverse regions that have different social, cultural, political realities. ], which was also widely criticized on social media, was the reading of the Qur'an in the Javanese style at the Commemoration of Isra 'Mi'raj at the State Palace, and continued with the "Koran of the Javanese Qur'an Reciting & Indigenous Islam", organized by GUSDURian, at Padepokan LKiS Foundation in Sorowajan (05/27/2015). teachings of non-Muslims. Meanwhile, supporters of the government, said the Islam Nusantara ic discourse is the idea of acculturation.
Certain values in Islam are "adjusted" to the culture of the archipelago, and that is permissible in religion. The reason is, when Islam came to Indonesia, there was already another culture that developed in the archipelago. Therefore, this culture must not be eliminated. Islam Nusantara is a distinctive Islam with a variety of cultural accessories that are different from the culture of the Arabian Peninsula. The demonstration about rejection of Islam Nusantara can been through the Figure 2 below:

Pigure 2. West Sumatra Campus Da'wah Communication Agency (BKLDK) Supports MUI to Rejection on Islam Nusantara in West Sumatra
Counter groups The following is a complete argument for the rejection of Islam Nusantara by the West Sumatra MUI as stated in the letter uploaded by Gusrizal), in full 4 : 4 (1) The term "Nusantara Nusantara" gave birth to various problems that would invite unworthy debate and neglect Muslims from various problems important thing that is being faced. In fact, the term "Islam Nusantara " can bring confusion and confusion among people in understanding Islam. (2) The composition of the Indonesian language which adheres to the concept of DM (Explained Explaining-ed), shows the limitations of Islam in the area called "Nusantara". This results in stunting and narrowing of the scope of Islam which should be a blessing for the entire universe (rahmatan lil alamin) and for all humanity (kaaffatan linnaas). (3) If what is meant by the term "Islam Nusantara " is washatiyah hospitality (proportional and middle in balance and justice), tolerance and others, it is not the specific character of Islam in certain areas but is among the mumayyizat (privileges) of the very basic teachings of Islam. Because it presents the label "Nusantara" for Islam, it only has the potential to compartmentalize Muslims and bring negative views of Muslims to Muslim brothers and sisters in other regions. (4) Wasathiyah (moderate-red), samhah (easy-red), 'fair,' aqliy (rational-red), and others that are mentioned as "Islamic Nusantara" characters, are only a part of Islamic specialties that cannot be separated from speciality others such as rabbaniyyah (berketuhanan -red), ilahiyyah, syumuliyyah (comprehensive -red), and others. Floating one-on-one from mummaziyat by separating from other mummaziyat will only cause confusion in understanding Islam and expelling Islam from its perfection. (5) If "Islam Nusantara" is understood by propaganda that refers to the teachings and approaches of Wali Songo in Java, this could have a serious impact on the integrity of the nation, because in various regions within the Republic of Indonesia, there are scholars with different approaches and teachings. with Guardian Songo. Imposing the Wali Songo approach and teachings throughout Indonesia, means to play down the role of the ulama who spread Islam in other regions that have diverse da'wah characteristics. (6) If the cultural approach that characterizes "Islam Nusantara m" is not a monopoly of "Nusantara Nusantara" but has become a common character of da'wah in various regions of the world because of Islamic attitudes towards local traditions and culture, it has been stated in the study of Usul Al Al Frank fiqh. Even the scholars in West Sumatra with a long history of Islamic prosecution in Minangah that are colored with such great dynamics, have taken the steps of the cultural approach and even they come to a In general, interpreted as syncretic, because of its acceptance of elements of Javanese culture, which is thick with the teachings of Hinduism and Buddhism. The people whom respect to the leader of Islamic Scholar Council (MUI) they share with banner that can be seen at Pigure 2 below:  Islam Nusantara is an understanding rooted in local culture (local wisdom), however acceptance in the form of support for its existence is also a reality in the community. Even so the existence of rejection of its existence is also an inseparable part. So, this becomes an interesting problem to be studied more deeply. Considering the rejection supported by the Ulema fatwa or mass organization support has the potential for social conflict which would certainly harm the Indonesian people in general and Muslims in particular. The

B. METHOD
The study uses qualitative approaches and quantitative mixing methods (mixed methods). The population in this study were 32 religious leaders and 168 community members. Data collection techniques using; observation, interview and psychological scale.
A simple random sampling technique. Data analysis techniques using Pearson correlation.

C. DISCUSSION
The spread of Islam was a very important process in Indonesian history, but also the most abstract. When, why, how the Indonesian population began to embrace Islam was debated by some scientists, but no definitive conclusion was possible. Generally Banten and Makassar. Islam that spreads in these areas is said to be pure (not yet. Furthermore, regarding the area that became the first destination of Islam. There are two regions which were first influenced by Islam, namely the Sumatra region which is the path of international trade, and Java. also, different, initially Islam was influential in areas not controlled by Hindu-Buddhism, such as Aceh, Sumatra acculturated with local local traditions). Meanwhile, Islam that came to Java actually coincided with the heyday of the Hindu-Buddhist.

Qualitative Analysis Results
Qualitative analysis is used to examine the existence of Islam in the archipelago that has interacted intensively, between local cultural values and norms with Islam as a guide for the life of the people of the city of Padang.

a. Fact of Islamic History in the Islam Nusantara
As is the case with the above problem, differences of opinion from researchers also occur on the issue of Islamic identity which first entered and was influential in the Talking about the Archipelago and Indonesia which are both briefly refer to one region, but in different situations and conditions. "Nusantara" represents the name of the early days of the existence of the region that is now called Indonesia. Archipelago comes from two words nusa and Antara. Nusa means island or homeland, while between means distance, between, lapse, in the middle of two objects. These two words are then combined by removing the letter "a" in the word "between", so that it becomes Nusantara.
With this understanding, the archipelago means the islands located between two, precisely between the two continents, Asia and Australia.The influence of Islam in communities on the north coast of the island of Java is more prominent compared to the population of Java on the south coast. 6 It is also impossible for Islam and its religious formations to force themselves to reject the culture in the archipelago. Text with each other to make arguments, so it's like being in a war to persuade readers.
The author uses a qualitative methodology to analyze the rhetoric about text. The results showed that the war text occurred because of differences in perspective created by the Islamic organizational structure in Indonesia. The results of this study found before analyzing texts on the official website of NU and HTI. Researchers, trace the historical background of the establishment of these two Islamic community organizations. The following is a brief explanation of the history of NU 8 and HTI. 6 This shows that trade relations on the island of Java were quite crowded at the time, so that Islam was more pervasive, whereas in the southern part of Java the cultural contact was very rare, so the influence of Islam was less profound. This is evidenced by the kraton of Yogyakarta and Solo, which is located in the southern part of the island of Java, which still survives with Javanese culture, proving that cultural contact provides a great opportunity for cultural influence. On the other hand, on the north coast has been heavily influenced by Wali Songo. 7 Further throughout the historical records mention that the spread of Islam in the Indonesian archipelago is through trade media. With a process we often call Penetration Pacifique (peacefully). It can also be said that the spread of Islam in Indonesia was not based on mission or encouragement of power, but the spread of Islam took place slowly [Koentjaraningrat, Introduction to Anthropology. The religion of Islam interacts with certain local cultures there is the possibility of Islam coloring, changing, processing, and actually renewing local culture, maybe Islam is also colored by local culture. Through this, the term localization process (Javanization) arises where Islamic elements in Javanese cultural literature give birth to Kejawen Islam 8 Starting from the history of NU. History NU (Nahdlatul Ulama) was established on 16 Rajab 1344 H / 31 January 1926, in Surabaya, with KH. Hasyim Asy'ari as Rais Akbar. KH. Hasyim Asy'ari also formulated the basic principles of NU into two books, the Book of Qanun Asasi (basic principles), and the book I'tiqad The motive for nationalism that underlies the birth of NU, is a strong intention to unite clerics and religious leaders in the struggle against colonialism. The spirit of nationalism can also be seen from the name Nahdlatul Ulama, which means the Awakening of Ulama. KH. Hasyim Asy'ari as the first Rais, is known to be very nationalist. This is illustrated clearly when the NICA (Netherlands Indies Civil Administration) landed at Tanjung Perak on 25 October 1945. Before NICA landed, on 23 October 1945, KH. Hasyim Asy'ari 9 , on behalf of NU, stated the call or call for jihad fi sabilillah to all NU citizens, who later became known as the Jihad Resolution. Conference in 1984, the 19th NU khittah was rolled out Ahlussunnah Wal Jamaah. The essence of this book came to be known as the NU khittah, which was used as a basis and reference for NU members, in thoughts and actions in the social, religious and political fields. There are three reasons behind the birth of NU: 1. Religious motives, 2. Nationalism motives, and 3. Motives to maintain the concept of Ahlussunnah wal Jama'ah. The religious motives behind the birth of NU are God's commands to uphold and defend religion in the archipelago, and to continue the struggle of Wali Songo. In addition, the Dutch-Portuguese not only colonized the archipelago, but also spread Christianity-Catholicism very strongly. They brought Christian missionaries to various regions. 9 There are three important points in the Jihad Resolution: a) First, every Muslim -even -old, young and poor, will fight the infidels who are hampering Indonesian independence. b) Second, fighters who die in the war of independence, deserve to be called martyrs. c) Third, Indonesian citizens who side with the invaders are considered to divide national unity and must be sentenced to death. The fatwa made Indonesian Muslims at that time obliged to defend the motherland. In fact, it is considered unlawful, if backed away when we are dealing with invaders within a radius of 94 km (the distance is adjusted to the ability of plural Qashar Prayers). the fatwa of Jihad, written in Pegon Arabic script and disseminated its appeal by Bung Tomo via RRI Surabaya radio. Hearing the call of jihad that was spread by Bung Tomo, the citizens of Surabaya and East Java were burning to fight against the invaders.

Quantitative Analysis Results
Considering that the research carried out is (mixing methods), which is a method of analysis that combines qualitative and quantitative approaches, the explanation of each method used is explained below: a. Descriptive analysis This section will explain the respondents' characteristics based on sex, age, occupation and income. Further in Table 1 below: Based on the data in Table 1 above, it is found that, the majority of respondents are male. Then the age range of most respondents is ≥ 42 years. Furthermore, the occupations owned by respondents generally work in the private or entrepreneurial sector. While in the aspect of income, it is obtained that generally they earn less than Rp 1,000,000 up to Rp 2,000,000.

b. Reliability test
There are three stages carried out in the quantitative analysis process carried out in this study, including: (1) Testing the validity and reliability of research instruments; (2) Testing the spread of min and percentage of prejudices of religious leaders and community members about Islam Nusantara. Then the spread of min and percentage of social conflicts that occur in the midst of society; (3) Testing the research hypothesis.Based on the results of the validity and reliability test using Cronbach alpha obtained reliability values of 0.817 (Prejudice) and 0.826 (social conflict) means that the reliability level of the instrument in the form of psychological scale is quite good and appropriate to use. This can be seen in Table 2    there is no significant relationship between prejudice of religious leaders and community members with social conflicts that occur in the midst of society. This means that prejudice tends to be moderate to the contradiction between the pros and cons of Islam Nusantara . This can be seen in Table 4 below: Based on the analysis in Table 4 above, an illustration is obtained that the Pearson correlation test (product momment) found that the r count is 0.008. While the value of r does not give effect to social conflicts that occur in the midst of society 10 .

D. CONCLUSION
Islam Nusantara is a reflection of local wisdom that grows and develops. Where Islam Nusantara was born and grew and developed in Indonesia, along with the historical development of the Islamic civilization that accompanied it. Historical facts illustrate that the Islam of the Archipelago is not a new Islamic teaching or ideology that has become a separate 10 This shows that the people of Padang City are not easily deceived and want to be physically involved in opposing views about Islam Nusantara . Society is rational and egalitarian and tends to be pragmatic in assessing the value of social problems. Prejudice does not give birth to social conflict, but is considered as a different point of view that needs to be respected from the rules of nation and state. Egalitarian in a context where religious leaders are only a symbol of power from Islamic institutions legally recognized (such as the Indonesian Ulema Council) which needs to be respected and respected. But the community has its own independent logic and is not easily intervened by formal religious institutions. Pragmatic here lies in the fact that social conflict, even if considered a wise step in favor of religious authority holders, does not assume that this is a solution that benefits the community. Even social conflict has only a counter productive impact on social life.