Salaam Greeting to Spread Peace in the Archipelago of Indonesia

Maintaining peace in the world has always been a noble aim, yet it remains an endless polemic. The archipelago of Indonesia, known as Nusantara, is home to more than 600 ethnic groups and if it is not well organized, it can lead to conflicts. This study aims to examine Islamic values, especially those conveyed in the hadeeths of Saheeh Bukhari, the Chapter on Seeking Permission. The focus of this study is to examine the relevant hadeeths to identify the pillars that Muslims can use to build and nurture peace in the archipelago. This research is conducted through literature review approach. The content of the hadeeths is associated with events that occurred in Nusantara, both in the era of independence and in the era of reform to reveal the potentials of Muslims as a majority, to maintain peace and unity throughout the archipelago. The study reveals that the saheeh hadeeths related to greeting of salaam and its rules contain the basic pillars that can contribute to sustaining peace in the archipelago. These pillars ensure the security and safety of individuals' privacy, public comfort, prevention of riots and conflicts, news monitoring, and maintain humanitarian values to always promote peace in stead of hostility. These values are still embraced in general by Muslims in the archipelago. The Muslims still observe the principles of Bhineka Tunggal Ika and Pancasila, which are key to maintain peace and unity of the homeland.


Introduction A.
Indonesia is the largest archipelagic country in the world with a total area of 7.81 million km2 with 17,499 islands. 1 The Central Bureau of Statistics in cooperation with Southeast Asean Studies in 2013 mapped out the number of tribes in the archipelago, and it was found that this vast area is home to about 633 major ethnic groups. 2 This amount is certainly very large and it cancouse problems if not managed wisely and properly.
History shows that in countries or places where Muslims are the majority, there has hardly occurred oppression or cruelty committed by Muslim community against minority groups. Indeed, in Islamic teaching, oppression by a majority against minority is unacceptable for any reasons. Tim Wallace Murphy saysthat history has proved that different from other regions, Islam has never oppressed other groups when it is in power. Under the power of Islamic state, people of other religions or minority groups could lived in harmony with Muslim majority. 3 Similarly, Dudung Abdurrahman, states that although during the Umayyah period the dominance of 1 Warta BPHN, Sumber: http://bphn.go.id/news/2015102805455371 /INDONESIA-MERUPAKAN-NEGARA-KEPULAUAN-YANG-TERBESAR-DI-DUNIA, diakses pada 10 Januari 2018.
2 Badan Pusat Statistik, Sumber: https://www.bps.go.id/ news/2015/11/18/127/mengulik-data-suku-di-indonesia.html , diakses pada 10 Januari 2018. Salaam Greeting to Spread Peace in the Archipelago of Indonesia Arabia with all its culture and traditions was very strong, the rulers did not dispel or oppressed non-Arab groups. Moreover, in the Abasiyyah ruling, the rulers built civilisation in various aspects, such as science, ethics, government, art, on the basis of multicultural society. 4 Ramadan al-Buthy describes the Arabian Peninsula before the coming of Islam as an area with a very backward society. Tribal fanaticism was so entrenched that discord among the tribes is part of their hard-to-remove ways of life. 5 Islam then came and became a solution to various social problems of the Arab society at the time.
Graham E. Fuller outlined the phenomenon of oppression that takes place in other societies that became the majority.Fuller cites examples of atrocities committed by Hindu leaders of Hindutva groups against Muslims, Sikhs, as well as Christians; also Buddhist against Hindu Tamils in Sri Lanka. 6 The issues of terrorism that are often associated to Muslims are described by Tim Wallace Murphy as mislabeling Islam. Fuller argued that terrorist movementsemergedas a result of western dominance and its pressure against other groups, and the movements have not only been established bygroups which attach themselves to Islam, but also by other groups. 7 In Agung Wicaksono's view, the educational paradigm in Indonesia seems to be centralistic and tends to ignore the diversity of the nation. This can be seen from the emergence of disputes and hostilities that fueled ethnic and 4 Dudung Abdurrahman, "Multiculturalism in Islamic Civilization During the Classic Period", Addin, Jurnal Sekolah Tinggi Agama Islam Negeri Kudus, Vol. 11, No. 1, February 2017, p. 49-50 This study aims to reveal the potentials of Muslims as the majority in maintaining peace in the archipelago. The focus of the discussion is the saheeh hadeeths related to greeting of salaam and its rules, as well as the values contained therein which can contribute greatly to the maintainance of peace.

B.
Meaning and role of Salam 1.
The Indonesian wordsalaam means peace or a statement of respect, or a short form of utterance of assalamu alayikum warahmatullahi wa barakatuh. 11 In English, salaam means peace, or greetings, while bersalaman means to greet, or to shake hands. 14 Peace literally means a situation or a period of time in which there is no war or violence in a country or an area. 15 It can also meansa state of calm and quiet, atau freedom from disturbing thoughts or emotion. 16 The meaning of salam in Kamus Besar Bahasa Indonesia (Big Dictionary of Indonesian Language), which is the same l Q º f 8f in Arabic means the affairs of every blessed person, and if someone says salaam to others, then the intention is to eliminate hostility and sins between them. Furthermore, Ibn Manzhur said that Allah ta'ala requires Muslims through Islam to give birth to peace and Muslims are ordered to spread it. Uttering salaam contains the meaning of "peace be upon youand nobody fools you". This is a true and sincere word, there is no game in it. 20 To sum up, the meaning of the word salaam is twofold, namely respectful utterance and peace with deep meaning, no duping, no fraud, no injustice and no violence. Body language representing greetings as well as gestures of peace are manifested by shaking hands Elly Malihah also discusseses the importance of efforts WR UHGXFH FRQÁLFWV DPRQJ XQLYHUVLW\ VWXGHQWVZKLFK HPHUJH from their differences, and this requires the development of PRGHOV WR DQWLFLSDWH VXFK SRVVLEOH FRQÁLFWV 25 The concern for peace was also apparent at the backdrop of the evolution of the League of Nations which was established in 1919 to become the United Nations in 1945. 26 The change was related to the desire to form a more powerful institution to create peace in the world. 27 In the Quran Surah 12:25, it is mentioned that Allah S.W.T. as the Creator invites man to dâr al-salâm, the land of salvation, and this is also raised in the Quran Surah 12: 25. The vital value of salvation and peace in Islam is also indicated in the Quran Surah 5:34, where Allah S.W.T., says WKDW NLOOLQJ RQH VRXO IRU QR MXVWLÀHG UHDVRQ HTXDOVWR NLOOLQJ all human beings, and vice versa, saving one soul equals to saving all humanity.

Islamic ruling on 2. Salaam
The following is a discussion of some of Islamic rules that underlie the ordinance of salaam: Answering salaam with more complete or at least the same degree of salaam. This refers toSaheeh Bukhari, hadeeth number 6227, in which is is mentioned that the angel answered with better salaam to Prophet Adam a.s. 28 The riding one should greet the one who is walking, and a person on foot should greet the one who is sitting; a smaller group should greet a larger group and the young should greet their elders. This rule is mentioned in Sunan Tirmidhi hadeethnumber 2703 29 . Imam Nawawi was of the opinion that this hierarchy is sunnah, and LI DQ\RQH SUDFWLFHV LW RWKHUZLVH LW LV ÀQH EXW LW PHDQV KH OHDYHV behind the more benignact. 30 It is permissible to say salaam to a heterogen group, as mentioned in the hadeethof Bukhari number 6254. Imam Nawawi argues that this hadeeth, in which it is mentioned that Rasulullah p.b.u.hsaid salaam to a gathering of peoplethat consisted of Muslims and others, can be use as evidence to allow to say salaam to a group in which there are Muslims and non-Muslims. This has been agreed by majority of scholars. 31 Salaam and seeking permission 3.
Imam Bukhari in his saheeh book, which is considered the most authentic source of Islamic teaching after the Quran 32 , places hadeeths concerning salaam and its ruling in the invoke salaam upon the folk thereof. This is understandable because when someone asks permission to enter a house, he should begin by greeting the house' inhabitants. The JUHHWLQJ DOVR EHFRPHV D JHVWXUH RU D VLJQ RI QRWLÀFDWLRQ RI the coming or the presence of the person who utters it. Seeking permission by uttering salaam is only allowed three times. If there is no response, the person seeking permission should leave. The goal is to keep the eyes and ensure privacy of the in habitants of the place being visited. This is mentioned in hadeeths number 6238-6242 34 .
Thesehadeethsprovide a lesson that prohibits someone from spying or wanting to know the affairs of people who have nothing to do with him. Ibn Hajar al-Asqalani explained that thesehadeethsare not only intended for foreigners but they also apply to fellow family members who have reached puberty. 35 In spite of having been invited to come, permission should still be sought before entering the place of the person who invites. This is mentioned in Saheeh Bukhari hadeeth number 6246. 36 This would allow the invitor to ensure that everything is ready to receive his guests. Ibn Hajar al-Asqalani explains thatthe advice for invitees to seek permission when they arriveat the location where they are invited holds precautionary values. However, according to al-Asqalani, Imam Bukhari also raisesa hadith from Qatadah that the invitation can be regarded as a permission. Imam al-Asqalani then compromises both of these hadeeths by saying that if the time interval between the call and the imminent arrival, it is acceptable to enter without permission. 37 Seeking permission is not limited to a visit to a house or place of a person. This rule would also apply to the use of public facilities. This value is contained in the prohibition of sitting by the roadside, as mentioned in the hadeeth number 4815 of Sunan Abu Dawood. 38 Imam An-Nawawi saiys that the content of this hadeeth is very deep in its meaning. The wisdom of such prohibition is to avoid people gathering by the roadsides to gossip and harass road users; and to ensure the road is clear for road users. Imam An-Nawawi also says that a well-known person feared by society should avoid sitting on the street as it would make road users to be reluctant to pass by. 39 Peace values in the rules concerning 4. salaam Below are some values that can be derived from salaam greeting and the rules associated with it: First, good acknowledgment and appreciation to opposite speaker. This value is contained in the rules of returning salaams, i.e. with a better salaam or at least the same degree. It teaches the value of gratitude and appreciation to the good deeds of others. Abiding by this rule will bring a sense of peace and serenity because it implies a recognition of the existence and goodness of others.
Second, good deeds should be directed at all people equally, regardless of their race, religion or group. Differences in society can be bridged by the conduct of seven major social practices as mentioned in hadeedth 37 Ahmad bnu 'Alî bnu Ja'far al- Asqalânî,Vol. 11, Muhammad bnu Ahmad al-Dzahâbî, Sunan Abî Dâwud, Riyad: Maktabah al-Ma'ârif li al-Nasyri wa al-Tawzî', 1428H., p. 873. 39 <DK\k EQX 6\DUÀ DO 1DZkZv0XK\L DO 'vQ $E€ =DNDULk Sahîh Muslim bi Syarhi al-Nawâwî, Juz 14, p. 145 Salaam Greeting to Spread Peace in the Archipelago of Indonesia number 6235 of Saheeh Bukhari 40 , namely: visit the sick, attend funerals, pray for the one who sneezes, help the weak, help the oppressed, spread salaam DQG IXOÀOO WKH RDWK 0XVOLPV DUH encouraged to do these good deeds to anyone.
Common good deeds directed at anyone without dscrimnations are also reinforced in hadeedth number 6236 of Saheeh Buchari, in which the Prophet p.b.u.h said that one of the things that is included in the vertue of Islam is to say salaams to both known and unknown and feed (the poor). This practice will bridge the gap between the rich and the poor, bringing a sense of peace because it develops a sense of trust among different people in society. These good qualities are the character of the believers as described by Allah S.W.T. in the Quran Surah 70: 23-33 and Surah 23: 1-11. Third, the majority or stronger group should protect the minority or the weak. This value is contained in the hadeeth about the rules of which party should give salaam ÀUVW )RU H[DPSOH KDGHHWK QXPEHU VWDWHV WKDW WKH riding one should greet the one who is walking; and number 6233 states that a person on foot should greet the one who is sitting. Al-Utsaimin says that this hierarchy is concerned with the position of the greeters: the one on a vehicle is in a higher position than the one on foot; the one who walks is higher than the one who are sitting. 41 Fourth, guarantee and respect of the rights of individual privacy. This value is contained in the hadeedth of salaam rules related to seeking permission. One should not spy, peek, and must respect the privacy of the personhe visits. This will prevent the spread of negative issues to develop in the community arising from disclosure of someone's private affairs that should not become a public consumption. A sense of security that emerges from the assurance that individual privacy will not be infringed, will contribute to the maintenance of peace.
Fifth, guarantee of the comfort and safety of the public. This value is contained in hadeethBukhari number 6229 42 , in which the Prophet p.b.u.h forbids sitting on the roadside; and if one should still be on the roadiside, then he must make sure that he does not infringe the rights of the road users. These rights include the rights of not being observed or disturbed, receivinga reply when saying salaam, being invited to command the good and forbid the evil. This hadeedth contains a lesson to keep every facility or public facilities to be used properly by the public. Therefore, it is QRW DOORZHG WR FORVH D URDG IRU WKH EHQHÀW RI D VPDOO QXPEHU of people and disrupt the interests of more people.
Another hadeeth which also contains the pillars to ensure this public convenience is hadeedth number 6269 43 in which Rasulullah p.b.u.h issues a prohibition of asking someoneto get up from his seat so that the person who asks can use the seat. This implies a prohibition of seizing people's from hi place, as well as a prohibition to interrupt a queue.
Respect of public safety and convenience is also contained in the hadeeth Bukharinumber 6293 and 6294 44 . Rasulullah p.b.u.h RUGHUV WR H[WLQJXLVK WKH ÀUH EHIRUH JRLQJ WR VOHHS DQG ZDUQHG WKDW WKH ÀUH LV D GDQJHURXV HQHP\ ,Q WKLV FRPPDQG WKHUH LV D lesson to consider and anticipate the possibilities of something that can threaten the safety, not only of oneself but also of others. In addition, hadeedth number 6295 of shahee Bukhari mentions about the command to lock the door before going to bad 45 . This suggests a preventive value; itprovides a teaching of the need to vigilant and does not give an opportunity to people who have diseases in his heart to commit evil deeds.
Al-Utsaimin also links the rules of salaam with public FRPIRUW 7KLV LV H[HPSOLÀHG E\ WKH DGYLFH WR WKH ULGLQJ RQH WR greet the one who is walking. According to him, the greeting of salaam should not be replaced with honking. Al-Utsaimin adds his explanation that when saying salaam, one should also avoid disturbing those who are sleeping by lowering his voice as such only the person to whom he gives salaam can hear. 46 This above discussion shows that salaam and its rules are quite comprehensive in providing teaching of how to maintainpublic order and comfort. If safe and comfortable circumstances can be maintaine, the sense of peace can be eventually enjoyed by everyone.
Sixth, prioritising peace, setting aside hostilities. This can refer to the hadeedth regarding the primacy of the SHUVRQ ZKR ÀUVW JUHHWV WKH RQH KH LV KRVWLOH WR ,W LV DOVR UHÁHFWHG WKH KDGHHWKQDUUDWLQJ WKDW WKH 3URSKHW S E X K didnot return the evil words of the Jews with evil words. If these values are embraced in the community, hostilities that may already exist can be prevented from developing into RSHQ FRQÁLFWV

Conclusion C.
Maintaining peace is considred vital in Islamic teaching, and history has proven that Islam is a regligion that can bring about peace in society. Islam's promotion of peace was also Quraish to remove the mention of Muhammad Rasulullah and replace it with Muhammad bin Abdullah, and the Messenger of Allah. 47 Muslims as the majority of people have been proven to be the guardian and spreader of peace amid the diversities in the archipelago. One good example is the humble attitude of the Muslim leaders who were the pioneers of the independence of Indonesia during the formulation of WKH ÀYH SULQFLSOHV RI 3DQFDVLOD 7KH\ DFFHSWHG WKH UHTXHVW RI D QRQ 0XVOLP SHUVRQ WR GHOHWHIURP WKH ÀUVW SULQFLSOH RI Pancasila the sentence on obligation to enforce the Islamic Shari'a for its adherents. Adian Husaini said that this attitude is a form of immense tolerance of Muslims as the majority at that time to the minority. 48 The greeting of salaam and the rules associated with it contains values that promote peace. The values lay a strong foundation to spread peace strating from improving daily acts and abiding by the rules concerning public confort and safety and respect to one another. Paece that is established and maintained by and within a small group of people can be developed into peace in a large society. 49 Soerjono Soekanto says that such a small group of people is very important because it essentially becomes a cell that contributes to the movement of organism called society. 50 If peace is maintained at the grassroots 47 Muhammad Said Ramadhan Al-Buthy, Fiqh as-Sirah an-Nabawiyah Ma p. 513. 48 Dr. Adian Husaini, Pancasila Bukan untuk Menindas Hak Konstitusional Umat Islam, Jakarta: Gema Insani, 2009, p.20 andAhmad Mansur Suryanegara, Api Sejarah, Bandung: Surya Dinasti, 2016, Vol. 2, pp. 169-172. 49 One of UNESCO's aim is to develop in individuals the skills of interpersonal communication, and to create awareness of the importance of living in harmony with each other. UNESCO, Learning to Live Together in Peace and Harmony, UNESCO Principal 5HJLRQDO 2IÀFH IRU $VLD 3DVLÀF %DQJNRN S 50 Soerjono Soekanto, Sosiologi Suatu Pengantar -DNDUWD 5DMDJUDÀQGR 3HUVDGD 1982, pp. 104-145. level, it can then spread to a wider scope and eventually peace can be realized in the archipelago of Indonesia.
The role of Muslims in prioritizing peace in the archipelago is reveaked in the research conducted by Ihsan Ali-Fauzi et al. in cooperation with the Asia Foundation. The researce formulated a map that shows Indonesia has the potentials to produce peaceful actions. 51 This shows that Muslims with the values contained in their religion, have the potentials to become pioneers to realize and maintain peace in the archipelago.
The values contained in the greeting of salaam and its rules need to be further developed through the educational process. This is in synergy with the general goal of multicultural education that Rustam Ibrahim raised, that is to create a peaceful and harmonious life in the diverse Indonesian archipelago.