IN INDONESIA, THE PROFETIC-BASED MODERATING LEADERSHIP

PATTERN

Abstrack

This paper is a paper that speaks in relation to the study of a prophetic leadership
pattern based on the most popular moderation in Indonesia. Da three important
questions in this paper first how the concept of prophetic leadership? Second how
to moderate the moderation of diversity in Indonesia? And the third is how the
moderated profetic leadership pattern in Indonesia is based on moderation. Using
a content analysis approach to explain the provetic leadership and moderation
Assessment study in Indonesia, and a comparative narrative to explain the concept
of a profetic-based moderation leadership pattern in Indonesia. The result of this
paper is a provetic leadership pattern, both the concept of moderation in Indonesia
and the three profetic moderation-based leadership patterns in the Philippines.

Keywords: the moderation of survival, the prophetic leadership and Indonesia.

INTRODUCTION

Speaking of religious problems and leadership will not be separated from the Prophet
Muhammad saw that was the only example and the most perfect sent by God on Earth who
gave instruction and role model for all beings throughout the world (Uswatun Hasanah). Not
only in worship but all aspects of the life of the Prophet Muhammad became a worthy figure
for example, including in the leadership aspects. Kanapa is this? Prophet Muhammad with a
relatively short time, which is 23 years old has been given a revolutionary change to the
Semananjung Arabiah. From the blind, Hurug Taqlid tradition leads to a critical tradition, from
the mystical Mneuju rationalist, and the political hegemony and tyrannical power towards
justice politics. The authority of religious freedom of religion, from bondage, ignorance, gender
injustice to sociocultural justice.

With the revolution that has been done by the Prophet Muhammad which is relatively
short in the 14th century is certainly very important to withdraw the values that occur and is
paired with the context of the present day. The historical event of the success of the Prophet
Muhammad saw's leadership at that time then took the value of the coins to be rethought and
revitalized in the context of today's and contemporary, this is a very important thing in building
human civilization.Secara normatif, al-Quran memandang kepemimpinan sebagai
“perjanjian ilahiah” yang melahirkan tanggung jawab menentang kezaliman dan menegakkan
keadilan. Dalam QS. al-Baqarah, 2: 124 yang artinya :

"Verily I will made you the leader for all mankind. He (Ibrahim) said, (I beg) to
include my descendants, God said, this covenant will not be accepted by the
wrongdoing "

From the above view it is clear that leadership is not merely a social contract, but a
contract or covenant between God and the leader to establish the law. With the leadership
at the foundation with value above, it will not be impossible for a revolutionary,
transformative, as well as visionary leader. In this paper will explain the revitalitasprofetic
leadership prophetic leadership that is very important to build an advanced civilization.
VISIONARIZATION OF MUHAMMAD'S LEADERSHIP
The absolute requirement to become an absolute leader is who has a vision. So a
good leader is a visionary leader. In the English Dictionary, the vision is with insight, the
ability to look at the core of the problem, what is apparent in the power, and what is visible
to the eye. From this use, at least one leader must have three elements, namely intellectual
insight in understanding a problem, maturity in addressing the problems faced, as well as
the ability to view and plan future. Meanwhile, in the Oxford Dictionary of Leanant's
Pocket Dictonary, vision is interpreted with ability, idea in imagination, and wisdom in
Planary the future (wisdom in planning for the future).1

Apart from the evidence of the Prophet Muhammad's leadership. The so revolutionary
was at least evidenced by his establishment in the Emmbangun cultural harmony of the civil
society while in Medina. The existence of the fragrance of the nation during the time of the
Prophet Muhammad can be seen from the Medina charter that has proved evidence that can
still be proven to date. The Arab civilization, then full of paganism, humanism capable of
turning into a nation that is often used as a form of civil society ever on the Earth, the apostle
proves that the differences of tribes, cultures, and customs even religion Buakn become a
peghalang to build a civilization superior. Even the dialectic process and religious dialogue at
the time made the medina community a prosperous and sentossa society. Therefore, it is not
wrong if Hans Kung mentions in his book Islam: Past, Present and Future regarding religion
in building the world civilization as follows :

“No Peace among the nation without peace among the religions, no peace among
the Religions, without dialogue the religions. No dialogue between the religions,
wihtout investigation of the foundation of the religions ”2 Meaning, before further
discussing the central issue of role of harmonization and religious dialogue forming
an established and civil order, it is necessary for writers to shout how fragile a nation
if the citizens are still afraid in religion.

"We are afraid every time we want to the mosque, especially mothers with children. We are
afraid to bring children. Also there is Sunday school but now (at home). We are very afraid.
Mothers often do not want to come to worship if we see there are people with white robes [members
of the Islamic Defenders Front).3

From the above-mentioned phrase can be learned that there is a thing that is mirly
understood in more depth, namely that violence and abominations in the name of religion
makes people tkut to know and to approach his own lord, just because people know the other
party has seized the Yuhannya himself. Human role as Caliph is the biggest and honorable
award given by God as the Supreme Creator and Almighty God, from this we know that the
very high human position of man is compared to the other creatures of God.

1
Oxford University, Oxford LEARNER’S Pocket DICTIONARY, (New York: Oxford University Press, 2003), h. 481.
2
Hans Kung, PAST, Present AND Future,Translated by John Bowden (England: Oneword Oxford, 2007), h. xxii
3
This statement is the author of Human Rights Watch, in the name of religion: violation of religious minority
in Indonesia, (United: TTP, 2013), p. 1.
 As caliph, the role charged by God is not simple, at least this can be seen from the
objtion of angels and Satan when God is about to create the first man, that man will make a
breakdown in your land and blood in the Earth. As such, man as Caliph, must be able to
prove that man as Caliph should be able to create harmonization of nature and social peace.4
A religious dialectics according to Hans Kung as a foundation to build a world
civilization as above, has been proved by the Prophet Muhammad saw. During the lead of
the medina consisting of Islamic, Jewish, and Arab Musyrikin as well as a variety of gods
or tribes (Aus, Khajraj, Quraish Makkah, and others). The form of dialectic and
harminization of religion in Medina at that time can be seen from the point of Charter the
Medina as follows:5

"That whosoever is from the Jews who is our follower, he is entitled to help and
equality, not to persecute or resist them"
"That the Jews of the Banu Auf were a people of believers, the Jewish people should
adhere to their religion, and the Muslims should hold to their own religion, including
their followers and themselves, except those who commit wrongdoings and
lawlessness. This kind of man would only destroy himself and his own family "" that
such a neighbor like the soul himself, must not be bothered and be treated with evil
deeds."

The presence of Prophet Muhammad saw. As a messenger in your brother, it is not a

good one. The presence of Prophet Muhammad saw Tentuny is covered in tradition, culture
and has exceeded the boundaries of fairness in which Tuga of the messenger of Allah
Almighty Arab culture full of injustice and moral deterioration, became a trigger the presence
of Prophet Muhammad saw. His art that the Prophet Muhammad saw as the messenger of
Allah to improve and change the poltic Hegemini and tyrannical power to political justice.
From the authoritarianism of Adama to freedom of religion, from bondage, ignorance, gender
injustice to sociocultural justice.

In order to accomplish this, the dialogue of religious anathas is a way of religion.

Because otherwise the bid is denied the horizontal conflict will continue to grow on the
earth. The face of religion that is like the face of a man will continue to dye human
civilization to the time not necessarily. According to Hazrah Inayah Khan, many people
who profess Muslims, Jews, Christians, fibers believe it to be the most correct religion to
forget to revive the fibers practice the religious teachings they have believed. Therefore,
whatever the religion, the ruler should be able to touch the whole Agamnaya both body and
soul. Thus there is no reason to turn it over each other, because it can be assessed from
outside the individual. Indeed, the attitude of man to God and righteousness in the direction
of the one who brought him to the other with Tuha to be ideal every human.6

Back to the beginning, that religious harmonization as done by the Prophet

Muhammad saw. When in Madinah becomes Hostoris value that must be taken by a leader
in building the nation so that no more fear and misgivings in religion. However, religion is a
4
QS. al-Baqarah, 2: 30.
5
Muhammad Husain Haekal. SEJARAH Hidup MUHAMMAD. Terj. Ali Audah. (Jakarta: PT Pustaka Litera
AntarNusa. 2007), h. 206-207.
6
Hazrat Inayat Khan. KESATUAN IDEAL AGAMA-AGAMA. terj. Yulian Aris Fauzi. (Yogyakarta: Putra Langit. 2003), h.
10-11.
strong belief in every individual, if the efficacy has been performed with no suspicion and
fear, then the harmonization of a nation will be realized

THE TRANSFORMATION OF IQRA BASED SOCIAL LEADERSHIP IN

INDONESIA BASED ON THE MODERATION OF ISLAMIC DIVERSITY
One of the inheritance given by the most sublime Prophet Muhammad Sawa and the
Fundamnetalis of mankind's greatest leadership is that there is the earth of Iqra. Civilization
is centered on the value of the establishment's nature to be rejected for the success and
progress of a nation. In the history of 1945 in World War II when Ataim bombs fell on
Japan's Hiroshima and Nagasaki, the first thing that Emperor Hirohito asked was how many
teachers were left. Much longer than 14 centuries ago the Prophet Muhammad had
emphasized how the philosophical reading and writing as a foundation to transform the
ignorance civilization into a civilization full of enlightenment. In order to draw the
philosophical message of Iqra brought by the Prophet Muhammad as the first divine
magician to give the effect of social transformation, certainly it is important for every human
being to understand and or at least know the Arab civilization of PraIslam at that time. In the
Qur'an, the behavior of the people of the Gentiles is described as being a disgrace and must
be killed or buried alive.7

Other forms of ignorance that occurred at the time were, slavery, buried the girls
alive, the position of women subordinated under men, and even to the treasure of the
tears when left out of her husband, clashing or intercross, cheating on the business,
oppression of the Miski, and others. As well as women are traded like animals and
goods. They were forced to kawi and wrapped up. They are inherited but not
inheriting, having the Naun worth having, and a woman who has a habit of being
hinded to use what she has except with male permission. The husband has the right to
use the property and wife without consent.8

With various crimes committed by the Arab community, the Prophet Muhammad
was a clear thinker at the time, eschews the crowd, and Berkhalwat with a god believed at
the time. In this case the Prophet Muhammad, want to find the peace of life, seeking a path
of longing to reach Ma'rifah and the secret of the universe amid the truths of the Prophet
Muhammas Sawa. Because of the contemplation of any halform of ignorance at the time
that is happening around him, then precisely at 610 M, the angel Gabriel came to deliver
revelation, namely QS.al-Alaq: 1-5

Read by (mentioning) the name of your nickname that creates, he has created
man from a clot of blood. Read, and the gracious Lord, who teaches (man)
with the mediator Qalam. He was teaching man what he did not knew (QS. Al-
Alaq: 1-5)

7
To describe this condition, Hamka explained how the living burial tradition of the baby girl took place: "At
that time, when pregnant women had felt the pain of giving birth, her family raised holes and she was told to
work in front of the pit. After the baby is seen, it will be checked whether she is female or male. If the woman
turns out, then let the baby be born and go straight into the hole, and the hole is also directly piled up with the
ground. Instead if it turns out the baby is male, then welcomed happily. Hamka, position of women in Islam,
(Jakarta: Pustaka Panji Mas, 1996), H. 22-23
8
Yusuf Qardhawi, BERINTERAKSI DENGAN ALQURAN, terj. Abdul Hayyie al- Kattani (Jakarta: Gema
Insani Press, 1999), h. 151.
In the history of Islam Suart Al-Alaq verse 1-5 is the revelation of the first that was handed
down to the Prophet Muhammad through the angel Gabriel. Which is a very fundamental
indication that to build a civilization in the midst of the life of a society that is full of
ignorance is by cultivating Iqra civilization or reading. However, the important thing to
underline is, Gabriel is unlikely to come down at the time of carrying the revelations of the
Qur'an by carrying text or message from God written on paper, or cloth as it is at this time,
so that the Prophet Muhammad is then commanded by God through the angel Gabriel to
read the social phenomenon that happened at that time full of ignorance , as well as natural
phenomena around him. Therefore, certainly not wrong when M. Quraish Shihab interpret
Iqra not merely reading, but must be interpreted by studying .9

Almost equivalent to the use of M. Quraish Shihab, in the Mu'jam is certainly not an
easy way to change the traditions that have been lam and root in the life of Arab society at that
time this is the time of the Prophet Muhammad saw to introduce the civilization of Iqra, at that
time the means for activities paperwork so rare, and at that time can only use or rely on
memorization of someone. One can not memorize then it is assigned to write this is something
lacking.

One time a poet named Zurummag was once found Sednagn wrote, and when he
realized that someone had seen him and said and pleaded not to inform anyone. At that time,
the Kemmapuan writing was considered a disgrace to prove his memorization and weak
power. Thus, seeing from the present day is the opposite of the former, because previously
wrote Bad tilapia, but now the modernity memorizing worth of the past, because Sara
paperwork easily obtained.10

In the view of Fakhr al-Din al-Razi when addressing and interpreting this verse is
very important to the duration. For al-Razi, this verse shows an indication that man is a
creature of God that is unique and distinctive in comparison to the other creatures of God.
Unique uniqueness in human beings. People are different from other creatures of God. The
Membedaka of man with Hewa, plants and angels because man has the common sense and
mind, the habit and lust that is embodied in man.

Al-Razi explained that the mention of Al-Insa in this verse proves the specificity of
human beings compared to other creatures. In fact, the preceding verse tells me that Allah is
God Almighty. Thus, Manusi have the most perfect position to be used as an example.
According to Al-Razi There are two possibilities that cause the letter greeting in particular.
Firstly, the formulation of humans is due to the fact that Al-Qur’an is lowered for humans.
Second because of the most perfect creation that has a remarkable fitrah.

Furthermore, he explained that Allah was associating between Alaqah (a blood clot)

9
Quraish Shihab, inaugurated the Qur'an: the function and role of revelation in people's lives,
(Bandung: Mizan, 1996), H. 45.
10
Quraish Shihab, Qur'anic Insight: The Tafseer of Maudhu'i on various issues of the people, (Bandung:
Mizan, 1996), H. 45-46.
with Al-Qalam (the pen). More clearly Al-Razi explained that man is told from a clot of
blood that is considered dirty and low, then will be glorious with Al-Qalam (pen).
Therefore, a noble man is a man who is able to lift his degree with knowledge. Al-Razi also
voiced that the ayait is a great warning to humans that science is the most noble human
nature.11

To maintain the understanding of the letter of Al-Alaq, paragraph 1-5, must understand
the interpretation of Bint Al-Syaiti. According to Bint Al-Syati ', a remarkable strangeness, the
first letter to be derived by Muhammad is the command "Iqra" or read, while Muhammad is a
person who ummi and lives in the middle of the ummi as well. This book was revealed as a
miracle from the 14th century where there is no longer an infection. The revelation of the
Prophet Muhammad was revealed in the midst of a people filled with ignorance (BADUWI), an
environment filled with idolatry, dry from the tradition of thought civilization. Therefore, he
thinks it is important to reorganize the contents of this verse with the context of the descending.
After seeing and compensating the verse with its surrounding context, it can be concluded that
this verse as a commandment for Muhammad to read the condition of Praislam is full of
stupidity, and misguidance, they deny worship to the true God and serve the gods they made
themselves from wood, stone, and soil. In its history also the Jews in the southern region of
Hijaz whose land was fertile and tremed to forget the God taught by the U.S. prophet Moses and
worship their God made of gold. Meanwhile, the Christians in the regions of Syam and Najran
were full of divisions and conflicts of endless and unending inter-groups, and between the one
and the other were claiming pagan and heretical. Meanwhile, in other places the Magi
worshipped the fire. This condition and reality is all that makes Muhammad ponder and think,
so that he often is tahannus to Hira Cave, until finally God lowers revelation to him12.

If Emperor Hirohito showed his concern for education as Japan suffered from the
destruction of the atomic bomb in 1945, this kind of caring was implemented by the
Prophet Muhammad on 17 March 624, or the second year of Hiriyah. This means that it has
been done by the Islamic leaders since 1400 years ago, that at the time of the prisoner of
war Badar of the pagan was obliged to teach read to the children of the illiterate Muslims,
which is 1 prisoner of 10 children. This practice was done by the apostle as a social
transformation full of Jahiliyah civilization, paganism, conflict and war full of hatred and
infirmity, then headed for a war that ended in human treatment.13

The value that can be taken from the story of the Prophet Muhammad saw is as a
leader then one of the methods to transform social is significant is to cultivate the
civilization (IQRA), Bonat Civilization writes and reads Qauliyah verses and Kauniyah
verses, thus free from the form of modern ignorance. It can not be denied that only with this
civilization, a nation is able to be freed from the blind taqlid.14

That leads to conflict, and is freed from the mystical attitudes toward the ratio. The
11
Fakhr al-Din al-Razi. MAFÂTIH AL-GAIB. Al-Maktabah al-Syâmilah. Ridwana Media. Jilid 17, h. 105.
12
Ibid, page 15-16.
13
Abd. Al-Rahman Azzam, The Life of The Prophet Muhammad, (London: The Islamic Foundation, 1999), p.
22. The same information is also expressed in Muhammad Husain Haikal's book. Tr. Ali Audah, History of
life..., H. 267. The counsel of the Apostle quoted in this book is to "do them (prisoners) as most" ‫اﺳـﺘﻮﺻﻮ‬
14
Charles Kimball mentioned that the one that makes religion a fierce and frightening face is a blind Obedience.
See in Charles Kimball, When Religion Becomes Evil: Five Warning Signs, (United States: HarperCollins e-
Books, 2008).
.
first five verses that were passed by God were a great mission of the Prophet Muhammad
SAW to liberate mankind from the valley of ignorance with the path of the foundation. In
these five verses, the principles of Iqra, Allam and Al-Qalam as social tranformation
methods must be based on the principle of tauhid with the sentence of Rabbik.

QUO VADIS MUSLIM REVOLUTIONISTS AND TRANFORMATIVE BASED

MODERATION OF ISLAMIC DIVERSITY IN INDONESIA

After understanding the two aspects that are used as a benchmark by the
Prophet Muhammad, therefore we as Muslim Muslims make this aspect as a Ghirah or
Semnagat in the believe the meaning of the caliph as function and human role on the
earth. As a man who believes in the Prophet Muhammad SAW. As a Uswah Hasanah,
the revitalization of the spirit of the prophetic leader becomes a necessity, so that
people will be freed from all ignorance.

Being a revolutionary and transformative Muslim in this occasion the authors

highlight from the angle of the Khalifahan. It is necessary to emphasize that the intent of
this is not to be interpreted as the Pemerinataha system but as is believed to be some
organizations and a value. This is in line with the statement of Allah SWT. In the Qur'an
that every human being is the caliph or the representative of God, although normatively,
Caliph in QS. Al-Baqarah: 30 which God intended is Adam, but for Abid al-Jabiri The
Caliph could also be interpreted with Adam and his descendants.15

In accordance with the use of ' Abid al-Jabiri, Muhammad ' Abduh as expressed by
his disciple Muhammad Rasheed Ridho, more firmly stated that Adam and his descendants
were caliphs for the universe, because the power and ability of man was extraordinary when
compared to other creatures of God. With the role of the Caliph, man must prosper this earth
from all conflicts and destruction by teaching the Shari'ah of Allah.16 With the concept of
value, that every human being is a representative of God, then every individual certainly has
the moral responsibility to make change and transformative.
Remember that your Lord said to the Angels, "Verily I will make a caliph in your
head" they say: "Why do you want to make (caliph) in your people that will make damage
to him and shed blood, when we keeping celebrate by praising the prayer and consecrated
you?" The Lord is firm: "Now I know what you don't know (QS. Al-Baqarah: 30)

Based on the text above, Caliph was interpreted with the term al-Caliphate meaning
Al-Niyabah (representing). If every human being is a caliph, then in accordance with the
above paragraph, there are two role of urgent that must be applied in the order of life of
RIL to produce a revolutionary and transformative leader, namely: first, maintain social
stability by avoiding bloodshed (SAFK Al-Dima) and all things that lead to bloodshed.
However, bloodshed that leads to human death is one of the most devastating forms of
evil and calamity.

15
Muhammad ‘Abid al-Jabiri, FAHM AL-QUR’ÂN AL-KARIM: AL-TAFSÎR AL-WÂDIH HASB TARTÎB AL-NUZUL, jilid 3, (Beirut:
Markaz Dirasat al-Wahdah al-‘Arabiyah, 2009), h. 42.
16
Muhammad Rashid Ridha, TAFSIR AL-MANAR, jilid 1, (Kairo: Dar al-Manar, 1947), h. 158-160.
 From Abdullah Bin'amr, from the Prophet SAW, said: "Undoubtedly destroying
the world is easier and a damper for Allan than to kill a Muslim .17

In line with the hadith above, in the Qur'an Allah is firmly condemning anyone who dares
to murder other human beings.

That whosoever kills a man, not because of the person (killing) others, or not for
making any harm in the Earth, then as though he had killed all mankind, and the same
thing that nourishes the human life, then as if he had all the life of mankind.18

Thus God Menggabarakan honorable man is not impossible to experience the

opposite, namely intimidation of abusive treatment, action or violations of humanity, and
various other forms of treatment. His attitude is always based on religious texts or often
referred to by Khaeled Abou El-Fadil as an act on behalf of God. For al-Razi equates the
murder of one man with all the other human lives, a symbol of the glory of Man in God's
eyes. If Al-Razi looked more at the viewpoint of human glorification, then Ibn ' Assyrians
reveal a different matter, which is the parable of the magnitude of the murderer of one life,
the same as killing man as a whole.

Next, the second revolutionary and transformative role, the caliph, was to preserve
semestar of all forms of Destruction (Ifsad Al-ard). This role is universal in line with the
vision of Prophet Muhammad SAW. As Mercy for the universe, or the Thanksgiving of the
Prophet's affections of affection is a proactive and progressive category that means, his love
transcends his primorline boundaries, his mercy and love are the most important element
for the balance and continuity of the da'wah of the Rasullah saw. Khalid Muhammad
Khalid said that his compassion and affection as a method of Da'wah Rasulullah Saq. And
His mercy applies to all the Manusi and the universe of Mercy Mneurut The messenger of
Allaah is merely a secondary value, but instead enter the primary category because it is the
essence of life.19

So broad of grace and compassion brought by the Prophet Muhammad, so touching

humans, animals, herbs, and living creatures. Thus, every individual who claims to be his or
her followers, while being given a mandate by Allah as a caliph or a representative of God,
obliged to care for the environment and to have social stability. A revolutionary and
transformative Muslim who is responsible for creating the ummah of Wassatan and the
Kahitu or moderate Ummah and superior as a moderate Ummah and superior coordinate
capable of creating political justice, and economics, free from discriminatory and
unemployed, free from ignorance and ignorance and slavery.

MODERATION OF EFFICACY IN INDONESIA: A MODERATION BASED

MEETING POINT OF ISLAMIC DIVERSITY IN INDONESIA

17
Al-Nasaa'i, Sunan al-Nasaa'i, in Al-Maktabah al-Shamilah, Ridwana Media, vol. 7, No. 3998, p. 95. The hadith
that there are can also be seen in Al-Tirmidhi, Sunan al-Tirmidhi, in Al-Maktabah al-Syamilah, Ridwana Media,
vol. 5, No. 1455, p. 426.
.
18
Read the book by Khaled Abu el-Fadl, Terj. R. Cecep, Lukman Yasin, on behalf of God
19
Zuhairi Misrawi. Qur'anic Book of Tolerance: Inclusifism, pluralism and multiculturalism, (South Jakarta:
publisher of Fitrah. 2007), H. 245.
 The Indonesian Ulama Council (MUI) will organize the 5th Indonesian Islamic
People's Congress on 8-11 February 2015 in Yogyakarta. The event aims to consolidate
the agenda of Islamic and national. To achieve this goal, one of the material that will be
discussed is the cheerful format strengthening the political role of the people who
contributive for Muslims and protectives for the National Commitment four (Pancasila,
Constitution 1945, NKRI and Bhinneka Tunggal Ika).

The role can be realized, if Muslims keep the moderation (Wasathiyyah) in the
famous. Senagaimana is known, in the last 15 years, the world is preoccupied by behavior as
a group of Islamic move supporting and practicing fanaticism and radicalism. As small as
they practiced extremism and even terrorism on behalf of jihad. Historically, this is worth,
which can be removed from ideology or thoughts of Ikhwan al-Muslimun and Salafi
(Wahhabi). This is because both of these schools emphasize the purifying of God's validity
(Tauhid Uluhiyyah and Rububiyyah), Sedangakn Ikhwan emphasizes on the supremacy of
God's Law in the country (Tauhid Hakimiyyah).

Among the brethren it can be distinguished between the Hubaibiyyah faction (the
followers of Hasan al-Hudaibi) and the Quthbiyyah faction (the follower of Sayheed
QUTHB). The first, which is also called a faction of Tarbiyah is moderate or moderate,
while the last is a radical faction. Even Dianatara of the flow of Qurthubiyah this is a takfir
wa al-Hijrah. These jihadi Ikhwan are considered incompatible with the ideology or
Manhaj (siste) mainstream. As well as Salafi, either faction, Da'wah, which is part of
Wahahabi, or political faction or Sururi (followers of Muhammad Surur), can also be
considered modera, although it tends to be a fanatical puritan by assuming other groups
are heresy and syitic. Among these Salafi groups there are extreme factions, which are
then referred to as the jihadi Salafi, but the faction is considered to be incompatible with
the mainstream Salafi system

In general, Al-Qaedah is the leader of the ideology of Islamic jihadi and Salafi
jihadi, although the Ikhwan and the real-life Salagi, but both of them could be unified in
the Afghan war in the 1980's with their jihadi ideology, Abdullan Azzam, who was the
chief founder of Al-Qaedah, was a figure of the jihadi Salafi who was the leader in Jordan.
Osamah bin Laden is a Salafi figure from Saudi Arabia, while Ayman al-Zawahiri (current
leader of Al-Qaedah) is a figure of Tanzim al-Jihad in Egypt as an extreme spat. The "Abu
Bakr Al-Baghdadu" Adapaun is a figure of Al-Qaedah Iraq in the form of the Jahadi Salafi
which then narrows by establishing the Islamic State of Iraq and Sham (ISIS). Now the
jihadi ideology has spread throughout the world, and the jihadi groups are also in the
country with various names, such as Taliban, Al-Shabab, Boko Haram, southeast Asia
Mujahidin and so on.

WASTHIYYAH CONCEPT (MODERATION)20

20
In various occasions discussions, seminars, and conferences, both at home and abroad, and also in a variety of
talkshows and interviews for primetime news, I always affirm, the future of Islam is nothing but the Islamic
Wasathiyah. This is Islam that can become Rahmatan Li al-'alamin, be a mercy for the universe; Not only for
Muslims, but also for other religious people and even
For the universe with every creature. Assuredly, the future of Islam and Muslims is not on harsh Islam; Rigid
Islam, or fierce Islam. Islam like this is often shown extreme, radical, and full terror groups that exist throughout
the history of Islam including the present contemporary period. Islam like this would not be able to bring
Muslims into progress. See Azurmadi Azra, the relevance of Islam Wasthiyah (Jakarta Kompas 2020) page XI.
 In the Qur'an there are several verses that show the misis of Islam, characteristic of
Islamic teachings, and characteristics of Muslims, the mission of this religion is as a blessing
to the universe (Rahmatan Lil ' Alamin, Q.S. Al-Anbiya ': 107). The characteristic adapaun of
Islamic teachings is the religion that corresponds to humanity (Fitrah, QS. Al-Rum: 30),
while the characteristics of Muslims are moderate people (Ummatan Wasatan QS. Al-
Baqarah: 143). Damping it, there is also a verse that tells the Muslims to side to the truth
(Hanif, QS. Al-Rum: 30), and uphold justice (QS. Al-Maidah: 8) and to be the best people
(Khair Ummah, QS. Ali-Imran: 110).

These verses strengthen the religious treatment with a moderate attitude

(Tawassuth) which is described as the Umatan Wasathan, so that nowadays many scholars
promote the concept of moderation of Islam (Wasathiyyah al-Islam). 21 Indeed there are also
Islamist groups who disagree with this moderation concept, because it is considered to sell
religion to the other, in the language Wasathiyyah means the middle way between two
things or a party (stronghold) that is indifferent or opposite. The notion of the signs about
moderation is varied, which is not separated from the understanding and religious attitudes
of each scholar. One of the many scholars who elaborate on moderation is Yusuf al-
Qaradhawi. He was a moderate Ikhwan figure and was very critical of the thought of
Sayheed Qurthb, who was deemed to have the emergence of radicalism and extrimism and
the idea of accusing other groups as Tahghut or infidels (takfiri) in any of them revealed 30
Eambu-moderation signs, among others: (1) Comprehensive understanding of Islam, (2) the
balance between sharia and changing times, (3) support to the peace and respect of
humanity's values , (4) recognition of the plurality of religion, culture and politics, and (5)
Recognition of minority rights.

The name of Muslim intellectuals and observers more using the word moderation
for the attitude or attitudes of Muslims from the to the Islamic, I am also more prone to this
use, because the word ummatan on the QS. Al-Baqarah: 143 shows this understanding. In
addition, Islam is one with the same basic source, namely the Quran and Hadist. If in reality
there are different genres, schools and political orientations, this is due to differences in
understanding and attitude in the face of existing, both in the country and in the
international world. Because this moderation emphasizes attitude, then this form of
modernice can be different among one other place because the parties facing and the
problems faced are not the same from one country to another. In Muslim-majority
countries, moderation is minimal: recognition of the existence of other parties, the
possession of intolerant attitudes, respect for disagreements, and does not impose wills by
violent means. This is based on the verses of the Qur'an other than in the face of infertility
and willingness to interact (QS. Al-Hujurat: 13), the expression of religion with the wise
and polite (QS. Al-NAKHL: 125), the principle of convenience according to the
establishment (QS. Al-Baqarag: 185, al-Baqarah: 286 and QS. Al-Qaghabun: 16)

These basic criteria can actually be used to use moderate Muslim in minority Muslim
countries, although it is implemented that there is a difference, especially in relation to the
relationship between religion and country. In minority Muslim countries such as the
Americas, John Esposito and Karen Armstrong, as narrated by Muqtadir Khan, describe
moderate Muslims as individuals who express Islam kindly and are willing to peacefully

21
Azurmadi Azra, the relevance of the Islamic Wasathiyah, (Jakarta Kompas 2020) Page IX
coexist with other faiths and are comfortable with democracy and political and religious
separation.

INDONESIA CONTEXT: THE MODERNISM-BASED PROVETIC LEADERSHIP

PATTERN IN INDONESIA

In, the session of BPUPKI in 1945, initially Islamic leaders supported Islam as the
foundation of the secular State. Thus, the two strongholds compromise to take the middle
way by making Pancasila as the foundation of the country, meaning that the country is not a
religious country and not a secular state, but a modern state that still upholds the religious
existence, in addition to Pancasila, the other national consensus is CONSTITUTION 1945,
NKRI and Bhinneka Tunggal Ika. In fact, the majority of Muslims in Indonesia are moderate,
which is represented by Nahdalatul Ulama (NU) and Muhammadiyah and is characterized by
the support of four national Consensu. In terms of the vision of Keoraganisasasin, NU, for
example, has a recognizing which includes moderation, balance, and tolerance. With this
attitude, the Islan in Indonesia to be a model in terms of community life with a negative and
peaceful and harmonious Islamic and democracy, only, in this country is now also faced by
the emergence of religious flow that can interfere with this characteristic

As is the case in other Muslim-majority countries, these purists, radical or extreme

bigoted groups have also emerged in Indonesia, especially in the era of reforms that
support this freedom. This resulted in the emergence of a number of cases of tension,
intolerance and horizontal conflict in society. It even emerged a vertical conflict between
extremist groups or Jihadi with state in the form of terrorism. The influence of Jihadi
ideology initially occurred when a number of mujahidin from Indonesia interacted with
Jihadi group above in the Afghan war in the 1980's, although historically some of its
founders were still related to the movement DI/TII Kartosuwiryo.

To face this it takes two approaches, namely law enforcement approaches and a
persuasive approach. The legal approach is only done against the perpetrators of the
violence, while the persuasive approach is conducted through the socialization efforts of
moderate Islamic understand and national insight and counter to radicalism. The scholars
and Islamic leaders with the support of the Ministry of Religious Affairs and related
institutions need to do this, among other things through the organizing of the Forum of
gathering for the religious leaders and the caderization of candidates for moderate
scholars. Scholars and Islamic activists were also required to avoid fanaticism and the
absolutism of Mazahab or their religious traditions, easily accusing the other group as
Shirk (tasyrît), Bid'ah (Tabdî ') or let alone Pagan (Takfîr). This is because as the
foregoing, radicalism and religious extremism evolved from the fanaticism and the
absolutism of some ideologies/traditions of Ihkwan and Salafi-Wahabi.

Theoretically there are a variety of experts in the field of research on social sciences
that reveal about the types of leadership. His opinion of Max Webber in his sociological
studies saw that there were three types of leadership22 :
a) Traditional type, which is a power holder (authoritarian) in leadership based
on heredity or inheritance. For example because his father Lurah and his son
22
View, Fadjar, administration and Super Vision Education, 25..
 or one of his descendants became Lurah also.
b) Charismatic type, which is the power holder in the leadership because it has
charismatic properties or authority.
c) Rational type, which is a power holder in leadership based on regulations or
laws.

According to Lewin, Leppit and White in the study of his experiments that were
condemned by Ary H. Gunawan, revealed three types of leadership, including::23

a. Authoritarian leadership Type the authoritarian leadership type is the type of

leadership that puts power in the hands or a small group of people called
superiors as inviolable rulers or determinants. While others as subordinates
must be subject to his authority under the threat and punishment as a means of
carrying out his or her leadership. In a model of subordinate authoritarian
leadership is not given a chance to take initiative and give opinions. The
employer's orders and instructions should not be interpreted, but must be
executed in an orderly and consequent manner without error.

b. "Laissez-faire" leadership type. It is the opposite of authoritarian leadership, giving

freedom to his subordinates to make decisions. Everything runs on its own as the will
of its members, while the leader only works as an advisor. Consequently, the target
work becomes a junction.

c. Democratic leadership type. Placing humans as the main and most important factor.
Democratic leadership type is an open type of leadership, everything is taken on the
basis of deliberation by respecting the principle of mutual respect and respect.

Meanwhile, Ahmad Kurnia El-Qarni mentioned several typologies of leadership

owned or embraced by a person, including:24 First, type of Oto-Kratis. An opportunatic
leader is a leader who has the following criteria or traits: a) considers the organization as a
personal owner; b) to identified personal purposes with the objectives of the Organization;
c) Consider the subordinate as a tool solely;

Unwilling to accept criticism, advice and opinions; e) too dependent on for-Malnya

power; f) In the actions of his movements often use an approach that contains compulsion
and punitive. Second, militaristic type. The type of militarism leadership is with a military
organization leader. A militaristic type church is a leader who has the following traits: a) in
moving the subordinate command system more frequently used; b) in displeased subordinates
to the rank and position; C) pleased with the extravagance formality; D) demanding high and
rigid discipline of subordinate; e) Difficult to receive criticism from his take; f) echo
ceremonies for various circumstances.

Third, paternalistic type. A leader who is classified as a pathological leader is one

who has the following characteristics: a) regard his subordinate as an immature man; b) be
overly overly protective; c) rarely give the opportunity to his subordinates to make a

23
. NOR H. GUNAWAN, ADMINISTRATION OF SCHOOL ADMINISTRA MICRO EDUCATION (JAKARTA: PT
RINEKA CIPTA, 2002), 220-221.
24
Ahmad Kurnia El-Qarni, Leadershif in corporate organization, (Online). http://www.w3c.org/TR/1999/REC-
html.
decision; d) rarely give the opportunity to his subordinates to take the initiative; e) rarely give
the opportunity to its subordinates to develop its creative power and fantasy; f) often be
omniscient.

Fourth, charismatic type. To this day, experts have not succeeded in discovering the
reasons why a leader has a charisma. Generally, it is known that such leaders have enormous
appeal and because of them generally have enormous numbers of followers, although they
often cannot explain why they are the leaders of the leader as well. Because of the lack of
knowledge about the cause of a person's deception to be a charismatic leader it is often only
said that such a leader is endowed with supernatural powers (supra natural powers). Wealth,
age, health, profile can not be diper-use as a criterion for charisma. Gandhi was not a wealthy
man, Iskandar Zulkarnain was not a healthy physic, John F. Kennedy was a leader who had a
charisma despite his young age at the time elected President of the United States. As for the
profile, Gandhi cannot be classified as a ' handsome ' person.

Fifth, Democratic type. This type of leadership has the following features: a) in the
process of the take-away movement is always the point of decline of the opinion that the man
is the most exalted creature in the world; b) Always try to synchronize the interests and
objectives of the Organization with the personal and private objectives of the subordinate; c)
Glad to accept suggestions, opinions, and even criticism from his subordinates; D) Always
try to prioritize cooperation and teamwork in achieving objectives; e) Ikhlas gave a widest
freedom to his subordinates to make mistakes that were then corrected so that the subordinate
would no longer commit the same mistake, but boldly to make another mistake; f) always try
to turn his subordinates to success; g) strive to develop his own personal capacity as a leader.

In the view of Tobroni, the leadership of a person cannot essentially be determined by

the rank, title and seat of the person. Leadership arises not from the external move (Outher
beauty of human being), but from the beauty of the soul (inner beauty of spiritual human
being). Leadership arises from a lengthy process and a decision to become a leader. When a
person brings up the basic beliefs (core belief) and core values that are used as the position of
his life, when a person consents the vision and mission of his life, when a person feels
peaceful in himself (an inner peace) has a sturdy character (integration), when his speech and
actions are able to affect others willingly, when his existence encourages change in his
organization, that's when one becomes the real leader.

Behaviors, attitudes, ethically and mo-cultivation undertaken by a leader in

implementing Tu-gas leadership can form or become a model of leadership. Therefore, in the
study of leadership, review of the various perspective there are various models of governance.
Judging from the pattern of Hu-Bungan and the command and how to influence it there are
models of leadership as follows:25

a. Continum Leadership Model (Otokratis-De- mokratis).

According to the extried Tannenbaun and Schmidt, El-Qarni explained that the model
of this leadership demonstrates the technique to influence its effects either in a way that
brings out the extreme side called the otokratic behaviour to a way that brings out other
extreme sides called democratic behaviors. An opportunatic behavior, generally assessed as
25
El-Qarni, the development of the leadership paradigm: style, typology, Model and Leadership theory, (Online).
http://www.w3c.org/TR/1999/REC-html.
negative, where the source of power or authority stems from the influence of the leadership.
So the authority is in the hands of the leader, because the concentration of power and the
decision was on him and held a full responsibility, while his subordinates were influenced by
the threat and punishment. In addition to being negative, this leadership style has benefits,
among others, rapid decision-making, can provide satisfaction to the leadership and provide a
sense of security and to-be regulated for the subordinates. In addition, the main orientation of
the otokratic behavior is on the task.

While Democratic behavior is a leadership behavior that acquires a source of power

or authority that originates from the subordinate. This happens if the subordinates are
motivated appropriately and the leader in implementing his leadership seeks to prioritize
cooperation and team work to achieve the goal, where the leader is happy to receive advice,
pen-can and even criticism from his subordinates. The policy here is open to group
discussions and decisions.

b. Model of initiation structure and considerations

This theory is the result of research at the University of Ohio that spawned a
leadership style of initiation and contemplation structures. The initiation structure refers to
the leader's behavior in describing the relationship between himself and the Working Group
members in an effort to form organizational patterns, communication channels, and well-
defined methods or procedures. Examples of these leadership models such as leaders assign
certain things to group members, the leader asks a group member to adhere to the standard
codes of conduct and regulations, and the church tells group members what they are expected
to do.

The consideration refers to behaviors that demonstrate friendship, reciprocal beliefs,

respect and warmth in the relationship between leaders and their staff members (subordinate).
Adapu examples of consideration factors such as PE-Church provide time to listen to the
members of the mines, leaders will make changes, and leaders are friendly and approachable.

c. Likert’s Management System

Likert (in Stoner) by El-Qarni, he said that the leadership model can be grouped into
four systems, i.e. authoritarian, discreet, consultative, and participatory systems. The
explanations of the four systems are as presented in the following sections: The authoritarian
system (very opportunatic). In this system, the leader determines all the decisions related to
the work, and spits all subordinates to run it. For that, the leader also determines the standard
of work that the subordinate has to run. In carrying out his work, leaders tend to apply threats
and penalties. Therefore, the relationship between leadership and subordinates in the system is
to mutually suspect one another.

The Wise authoritarian system (Otokratis paternalistic). The difference with the
system is that it lies with the flexibility of PIM-Pinan in setting a standard characterized by
asking for opinions to subordinates. In addition, the leadership in this system also often gives
praise and a reward when the subordinate works well. Nevertheless, in the system of Inipun,
the attitude of the leader who always ruled remains dominant.

Consultative System. The working environment of the system is characterized by a

two-way communication pattern between the leader and the BA-Wahan. Leaders in
implementing their leadership tend to be more supporting. In addition, this leadership system
is also an image in the target setting patterns or organizational goals that tend to be both very
sultative and allow for subordinate authority at a certain level. Participatory system. In this
system, the leader has a leadership style that emphasizes the work of the Kelom-Pok to the
lower level. To realize the call, the leader usually shows openness and gives high confidence
in the subordinates. So in the process of capturing the decision and determination of the
target leader always involve subordinates. In the system of Inipun, the pattern of
communication is a two-way pattern by giving the freedom to the subordinates to uncover the
whole idea or the problem related to the performance of the work. Reviewed from a situation
and work environment that can support leadership duties, there are leadership models,

is essentially a development of a model developed by the University of Ohio and the

Managerial Grid model. The main Per-distinction of these two models is the addition of a
single dimension to the three-dimensional model, namely the dimension-of-effect-tivity,
while the other two dimensions are the same dimension of relationship behaviour and the
dimensions of the task's fairies. In addition, Tobroni also reveals several Mo-Del leadership
that are reviewed from an ethical perspective and motivation to leadership behavior. These
model-of-leadership models are to-a transactional leadership, a transformational leadership
and a spiritual leader. More clearly can be compared from the following table that is
condemned from desertation of Tobroni all models and patterns must be circumancute
Islamic Wasthiayah in Indonesia.

CONCLUSION
The principle of prophetic leadership is still a very urgent and significant thing
to return to be converted and turned on in the current context. Iqra ' civilization with
the principle of Tauhid is an effective method of social transformation to create a
society that is free of all ignorance and ignorance. Meanwhile, dialecical dialogist
principle is a method to build a more harmonious world civilization, both interethnic
dialogue, culture, traditions, and interreligious dialogue moreover that become the
source of the spirit of each individual. If it is associated with an individual who is
notabene as a caliph or a representative of God, then the above principle is capable of
creating critical, rationalist, dialogist, humanist, and harmonious individuals, and
spiritualists. With such individuals, it is not impossible to create a moderate civil
society (Ummatan Wasatan), as well as a superior society (Khairu Ummah).

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