The History of Islamic Values Internalization in Enhancing National Morality in Indonesia

Islam is a religion that teaches universal values or thoughts for all nations in the world. Those values can be combined with local culture or even the whole nation. For its universal values, Islam can be accepted by people in the world. Indonesia is one of the countries which can accept and integrate Islamic values with local culture or National values. Moreover, Walisongo and Ulama spreading Islamic values in Indonesia played an important role in internalizing Islamic values. By using various methods and techniques, they internalize Islamic values in enhancing moral in Indonesia trough trading, education, Sufism, politics, culture, and arts. In conclusion, Islamic values act as a source of moral treasury of Indonesian people, a balance between religion and culture, a motivator, a dynamist, and an innovator of Indonesian people.


INTRODUCTION
Brought by the Prophet Muhammad PBUH in the VII century AD, the arrival of Islam is considered by historians as the construction of the New World which include new thoughts, new ideals, new culture and new civilization. 1 The "New World" concept which was brought along with the spread of Islam was marked by the mixing between local principles/teachings/culture/civilization and universal Islamic teachings and values.
Islam spread in the world. It eventually brought together local civilizations around the world with the universal Islamic teachings. It also happened in Indonesia. Consisting of thousands of islands, Indonesia has varied ethnic groups and cultures. Giving a special identity, the cultural and ethnic diversity becomes the basic capital in the development of the nation's culture.
The emerging between civilization or local culture with Islam forms a national morality. Although there are some disagreements, the reality forces to unite. In Indonesian, it is originally known as Bhinneka Tunggal Ika Tan Hana Dharma Mangrwa which means the spirit that is willing to acknowledge and believe the truths from wherever it may be.
The history in Indonesian begins with the existence of a cultural mixing with Islam which is well-known as a religious nation who believes in the existence of God. 2 The morality of a nation is constructed based on the religion and the culture. In contrast, the early history of Indonesian was full of animism and dynamism.
The emerging between civilization or local culture with Islamic values in Indonesia was carried out by preachers from various countries. In the end, the phenomenon happened in Java. The spread and development of Islamic values with local values is carried out by wali who are well known as Walisongo.
Walisongo had special media in spreading and constructing Islam in Java including arts, languages, teachings, and etc. The teachings and values that were spread and constructed by Walisongo are still alive in the midst of the society. This is the beginning of 1 Musyrifah Sunanto, Sejarah Peradaban Islam Indonesia (Jakarta: Rajawali Pers, 2012), iv, p. 1. 2 This can be seen from the Preamble of the 1945 Constitution of the Republic of Indonesia which is clarified in one of its articles. The Law was amended several times regarding to the people's religion and belief.

The History of Islamic Values Assimilation into Indonesia
Islam assimilated into Indonesia started in the 7th century AD. Islam spread widely around the 12th and 13th centuries AD. The spread did not occur at the same time. In Java, it occurred in the 11th century AD proven by the discovery Fatimah bint Maemun tomb at Gresik which was made, as the researcher believed, in 475 H/1082 AD. 3 However, there was also historical data stating that Islam assimilated into Java around the 12th century or 13th century AD. 4 Besides the Fatima binti Maimun tomb, the tomb of the Persian cleric named Malik Ibrahim which was also found and dated to 882H (1419 AD) is a proof that at that time Gresik's people had embraced Islam. Therefore, at the time of King Kertawijaya (1447M), it was assumed that there were nobles and courtiers who embraced Islam 5 .
There were several ways for spreading Islamic values in Indonesia including:

Muslim's Traders from Arab, Persia, and India
The Islamic preachers from various countries who come to Indonesia include traders.
Whle they wait for the next seasons to go to another area, they preach to spread Islam.
Through this trade route, Islam could be accepted by upper class people, such as royal officials, ship owners, and regents.

Sufism
Sufism is an Islamic teaching explaining dzauq of humans or creatures to the khaliq.
These teachings are carried out by people who have the qualities of being protected from worldly covetousness. In Islam, as it has several similarities with the indigenous people who previously adhered to Hinduism, it could be easily accepted by the community.
Sunan Kalijaga was good at combining local values of the Indonesian people by inserting Islamic teachings with the nuances of Sufism. 6

Education
Education means a way to gain a knowledge. Therefore, the Indonesian people, who at that time were still classified as ignorant, needed education. This was what Islamic preachers used to spread Islamic teachings. Educational sector played a very good role in spreading Islam since it was integrated with community activities. For example, education activities conducted in mosques (suraus) and pondok pesantren.
The spread and enhanced of Islam carried out by Walisongo can be seen through education. This was inferred from Walisongo's activities in establishing pesantren done by Sunan Ampel, Sunan Giri, and Sunan Bonang. Pesantren became an institution for spreading Islam in Java, which had a direction for determining Islamic character on Islamic kingdoms, and played an important role for spreading Islam to remote areas. 7

Politic
In politics, Islam began to position itself when the power of Majapahit weakened. This weakness gave the Islamic rulers on the coast an opportunity to build independent power. Under the leadership of Sunan Ampel, Walisongo agreed to appoint Raden Patah as the first king of the Islamic kingdom of Demak as the first Islamic kingdom in Java.
Another political way carried out by Muslims was through politics done by Islamic Kingdom opposing non-Islamic kingdoms was disliked by the people. With the Islamic kingdom victory, many royal officials converted to Islam, so that many people were influenced by royal officials who finally decided to convert to Islam. 8 Several wali or sunan became royal advisors, and Sunan Gunungjati became king.
Through political means, Islam could spread and enhance rapidly in Java. Sunan Ampel was very influential in Majapahit. His wife came from the palace, and Raden Patah (son of the king of Majapahit) was his student. Sunan Ampel's closeness to the palace made the spread of Islam in Java easy, and got the blessing of the royal rulers. Sunan Giri was the giver of blessing in the coronation of the king. Sunan Kalijaga was also an advisor to the Demak Bintoro Ssultanete.

Arts
Arts such as wayang performances and Javanese songs were effective for spreading Islam. The story of wayang is partly taken from Mahabharata and Ramayana which includes Islamic values. As wayang is integrated in society, wayang performances influence among Javanese people to converts to Islam.
Walisongo spread and enhanced Islam by preaching around from one area to another. Sunan Muria, in his da'wah efforts, always visited remote villages. The da'wah carried out by Walisongo was seen through arts. They took advantage of traditional arts as a medium of Islamic da'wah by inserting Islamic values. Through this art, the wali inserted the teachings tauhid and worshiping Allah.
Sunan Kalijaga was famous as a wali who was engaged in the arts. He spread and developed Islam through gamelan, wayang kulit, and baju takwo. Sunan Ampel created Pegon letters (Javanese language with Arabic script). The letters are still used in Pesantren as material for Islamic religious lessons. Sunan Giri created tembang dolanan anak with Islamic nuances. Sunan Drajat also created a Javanese song, that is still popular, entitled Gending Pangkung. Sunan Bonang was considered as the first creator of gending for developing Islamic teachings in East Java. In spreading Islam, he always adapted to the cultural style of Javanese people who loved wayang and gemelan music.

Marriage
The merchants or traders who come from overseas and were Muslims lived in a place for a long time. Besides, they even married local princess or woman. This marriage then made them and their sons converted to Islam.

Islam and National Morality
Islam is one of samawi religions revealed by Allah SWT through His Messenger, Prophet Muhammad PBUH. The word "Islam" derived from Arabic language "aslama yuslimu Islam" which has several meanings. According to Abdul Karim, based on Encyclopedia of Islam, some of the meanings are 10 1) Freeing oneself from any mental and physical ailment; 2) Surrendering, subduing, or obeying oneself wholeheartedly; and 3) Merging into salam including salvation, prosperity, peace, harmonious relationship, or purity state.
The essence of Islam is to surrender or to obey wholeheartedly to Allah SWT for the sake of achieving a purity state, harmonious and peaceful relationships with others, or prosperous in this world and the hereafter. Discussions about morals are generally identical to ethics or akhlaq. The following explanation describes the definition of each of the words above.
Akhlaq which is derived from Arabic language is a plural form of khuluqun that means character, temperament or behavior. It is equivalent to the word khalqun as they are from word khalaqa which means creation. The last word is related to khaliq (fa'il) that means the creator, and makhluq (maf'ul) that means the created. Talking about national morality, Abdul Karim explains that national morality shows how the attitudes, behavior, and actions of a nation. National morality in Indonesia is a crystallization of the various existing morals derived from local customs and several religions in Indonesia. In the historical record of Indonesia, it is found that the process of developing morals in Indonesia was influenced by Islamic morals (akhlaq) combined with morals that was grown and developed from Indonesian culture. 17

Islam is a Religion of Morality
Morality is equivalent with akhlak in Arabic language. Prophet Muhammad PBUH sent by Allah SWT acts as a morality or akhlak completion. This can be seen from Al Qur'an and Sunna explaining that Prophet Muhammad PBUH has noble character and is assigned to complete human morals and brings them into a good civilization.

One of the verses of Al Qur'an showing the word akhlak and explaining that Prophet
Muhammad PBUH is a role model for humans for His morals is written in Surah (68)  Meanwhile, the word akhlaq as stated in Hadith of the Prophet Muhammad PBUH narrated by Imam Ahmad is described as one of the main tasks of Him. He is the completion, guide and director of moral completion. As He said 18 ‫االخالق‬ ‫مكارم‬ ‫ألتمم‬ ‫بعثت‬ "I have been appointed as prophet of God for the completion and perfection of moral ethics" Islamic values on morals are also found in Tawhid. It is a subject of aqidah and faith.
Moral or akhlaq are related to human actions. The relationship between the two is that faith is not only in someone's heart, but applied in real actions in the form of good deeds or good behavior. Therefore, the true faith is a faith that results good deeds or good morals.
The words of Prophet Muhammad PBUH as narrated from Abu Hurairah ra says:

‫ايمانا‬ ‫المؤمنين‬ ‫اكمل‬ ‫خلقا‬ ‫احسنهم‬
"The most perfect believer in his faith is the one who has the most excellent manners" Therefore, it is clear that morality in Islam must be based on faith. For example, shyness is a part of good morals, and Prophet Muhammad PBUH teaches shyness as a part of one's faith. 19 . The relationship between moral teachings and other Islamic teachings such as tawhid emphasizes that Islam is a religion of morality.

Internalizing Islamic Values in Enhancing National Morality in Indonesia
Islam is a perfect religion with life guidance for humans in several aspects including akidah, worship, akhlak, and muamalah. The perfection of Islam has been determined by the All-Knowing and AlMighty God, Allah SWT, in His word Surah al Ma'idah (5)  Mizan, cet.ii, 1994), p. 62. 21 Sunanto,Sejarah, Karim,Islam,p. 175. development of the nation, so that they have noble character in associating with others and in developing the country. 23 In Islam, science can improve humans in their spiritual progress because knowledgeable people are close to their God and are exalt in degree among people. As the word of Allah SWT, in Surah Fatir verse 28, which means " Only those fear Allah, from among His servants, who have knowledge." and Surah al Mujadalah verse 11 which means " Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Aware of what you do".
Islamic morals are also a guide to goodness and a source in fostering the nation's morals. Morals are not only about good and bad, but also bring benefits to fellow human beings. As the words of Prophet Muhammad PBUH narrated by Imam Bukhari and Muslim is "Indeed the best among you is the one with the best character". The spread of Islam cannot stop and exist outside the reality of human life. Islam must regulate all aspects of human life. Islam with its teachings regulate the entire system of life in this world. Since Islam regulates all human behavior towards himself, others, and his Lord (hablumminallah wa hablumminannas), it is natural that ulema in their books regulate all human behavior. This setting, for example, regards to eating procedures, drinking, studying, having good manners towards each other, praying, fasting, hajj, husband-wife relationship, and criminal law.
The relationship between human beings in Islam is regulated in fiqh mu'amalah.
Rules for interacting, choosing friends, choosing culture, negotiating, buying and selling and so on as long as it involves two or more people, are regulated in fiqh mu'amalah.
Social relations that cannot be separated from certain community forms and characteristics are also regulated in it as a representation of the role of ulema towards the community.
The existence of Islam in Muslim community, both individually and socially, does not form a monolithic community or culture. 28 Islamic community in a certain area is different from the Islamic community in other areas. Therefore, the cultural values are different from each other with their respective diversity. Islam has provided opportunities for its adherents to maintain, shape, and develop their respective cultures, as long as they do not violate the universal principles of Islam. 29 Here, there is a cultural transformation effort in accordance with the character of a dynamic culture as the result of human tasteand work.
The intersection between Islam and culture actually existed since Islam was born. For example, the text of Al Qur'an as a record of revelations sent down by Allah through the angel Gabriel to the Prophet Muhammad PBUH. was a text from the results of culture. 30 Therefore, understanding Al Qur'an must go through various approaches that do not rule out social, cultural and scientific areas, so that the text always lives in society. 31 The culture, beliefs, and rituals of a nation have emerged along with the development of society itself. In Indonesia, the beliefs, rituals and culture adopted by the community were first based on animism 32 and dynamism, 33 . For example, those practiced by the Javanese people is Slametan, Surtanah or geblak to protect from evil 28 Sidi Gazalba describes the inseparable relationship between Islam and culture as there are two elements in Islam, worship and mu'amalah which means religion and culture. Sidi Gazalba The role of Islam in educating morals in Indonesian is also as a motivator, dynamist, and innovator. As a motivator, the role of Islam is seen from ijtihad carried out by ulema in finding Islamic teachings based on Al Qur'an and Sunna, so they can be used for the advancement of the nation's moral civilization. Moral that grows in "O believers! When you contract a loan for a fixed period of time, commit it to writing. Let the scribe maintain justice between the parties. The scribe should not refuse to write as Allah has taught them to write.