Civil Society Principles of Prophetic Era (622-632 AD): A Solution for Creating Harmonious Society in Indonesia

In the 13 th year of prophecy, Prophet Muhammad PBUH along with 75 followers of him went to Yathrib, later turned to Medina City. The people of Yathrib who yearned for a wise leader then asked Prophet Muhammad SAW to become their leader. Later, Prophet Muhammad PBUH established The Medina Charter which became the legal foundation for the governance in Yathrib. The Medina Charter confirmed the principles of the community such as tolerance, brotherhood, amr ma’ruf nahi munkar , equality, discussion, justice, and balance. These principles became a foundation in terms of government and social affairs. This concept of civil society which was built by Prophet Muhammad PBUH was relevant to the Indonesian society of which is plural and grounded by kinship and cooperation. The concept of civil society could make a harmonious society in Indonesia and eliminate various irregularities and chaos within the governance or society. This could be done by SWOT analysis through minimalizing the weaknesses and threats along with maximized strengths and opportunities within Indonesian society.


INTRODUCTION
Indonesia is one of the countries which gone through democracy transition from an authoritarian regime in the New Order Era  to a democratic regime of the Reformation Era (1998-now). This regime transition affects the established political system from time to time.
However, the problems of the old political system still plagued the Indonesian government.
Problems such as corruption, collusion, and nepotism remain entrenched and pollute the political system after the transition, either visible or invisible behind the government screen. Those all happen because of the low initiative from the public to change their mindset. This engraved mindset causes a delay in the development of the country's society. Furthermore, the low integrity of the nation also drives the political system towards an identity crisis. Moreover, there is ironic social inequality in the society of Indonesia, where there are people who could purchase a branded car while there are also people who must struggle for their life within the strict rules enforced by the bureaucrats even during the financial crisis. 1 Indonesian society today seems to be longing for the values of civil society. This fact is supported by the research of Masroer & Darmawan 2 which explains that Indonesian society seems to have instability in the life of the people and of the nation. As the consequence, they seem to lose track in their life of nation and state and seek the true meaning of being the individual within the society. It is also supported by the emergence of an anti-corruption campaign concerning honesty, transparency, and anti-nepotism. 3 The longing for the values of civil society starts from the concerns that appear as the results of the absence of old norms from the pra-transition era while there are no new norms yet to replace the old ones. The emptiness in the social order caused by the absence of the old norms turns the society into a society that has no orientation towards the life of nation and state. The orientation of the life of the people and of the nation which is not based on the established norms will lead to the increase of personal sentiment caused by an existential crisis. This existential crisis will cause the separation of individuals within the society that could lead to disintegration. According to LSI (Lembaga Survei Indonesia), Indonesia has experienced the decline of religious-culture intolerance by 2010, but by 2017 the data shows that religiousculture intolerance within the society has increased. The survey shows that the increasing number of religious-culture intolerance by 2017 is mostly towards house of worship reconstruction. 4 The disintegration within the society will trigger conflicts to emerge in the life of the people and of the nation, such as the burning of the churches caused by a religious conflict in 2003 and ethnical conflict in Poso and Ambon. Those are the characteristics of the society who experience the decreasing of mindset quality, the loss of role figure, and the crisis of trust in the social system. 5 Therefore, Indonesian society needs to implement the civil society principles which are applied in the times of prophecy (622-632 AD) as a foundation to achieve good and right orientation of the life of the people and of the nation. The desired change will lead to the formation of independent society and the development of the society according to cultural potential, customs, and religion. The implementation of the civil society of the prophetic time (622-632 AD) can be done by using the unique traits of Indonesian society, such as pluralism and multiculturalism.
However, the important thing in implementing the civil society principles of the prophetic time into the life of the society is constructing good horizontal and vertical communication patterns.
The horizontal communication pattern is done between individuals through the egalitarianism concept. Meanwhile, the vertical communication pattern is the relations between humans and the almighty God, Allah SWT, based on the concept of piety. 6 As the result, the implementation of the civil society principles of prophetic time (622-632 AD) to make a harmonious Indonesian society is one of the solutions that should receive more attention for the sake of Indonesian welfare.
In addition, the desired change will be realized if the state can give assurance to the society through its constitution and its implementation. Prophet Muhammad PBUH also applies this strategy to make a peaceful, independent, and harmonious civil society during the prophetic time (622-632 AD). The research which is conducted by Jailani 7 regarding the Medina Charter as the philosophical foundation of the constitution of the democratic state explains that the implementation of civil society in the prophetic time is well managed because Prophet Muhammad PBUH sets the philosophical base of the constitution first. The decision to set the constitution first gives everyone peace and assurance. This constitution is called Medina Charter which keeps the balance and stabilizes the governance during the prophetic time. This is also influenced by the contents of the Medina Charter that embrace every individual and carry universality. Moreover, the 4  peaceful and harmonious society should be. Therefore, this research recommends that education should be a way to create a harmonious civil society. As the result, there are many strengths and opportunities that Indonesia has for making a harmonious civil society. However, there are also weaknesses and threats that should be noticed in the process. In conclusion, the implementation of civil society of the prophetic time (622-632 AD) to make harmonious Indonesian civil society is important because of the reality today, where Indonesian people lose their identity, integrity, and trust towards the government. Furthermore, this desired change can be brought into reality when the Indonesian government recognizes the strengths, weaknesses, opportunities, and threats during the process which can be done by using SWOT analysis.

Civil Society during Prophetic Era
In the 13 th year of prophecy namely 622-632 AD, Prophet Muhammad PBUH was invited to Yathrib -later known as Medina City -for becoming their leader after his success in building the foundation of tauhid in Mecca. On the strength of the invitation, Prophet Muhammad PBUH came with his 75 followers to Yathrib, which was located 400 kilometers away from Mecca. 9 The invitation was sent to Prophet Muhammad PBUH after the discussion between Islamic societies in Yathrib. Their consideration of inviting Prophet Muhammad PBUH as the leader of Yathrib was based on several reasons, namely: a) their necessity of wise leader; b) the condition of Prophet Muhammad PBUH who received many threats in Mecca; c) half of the two Arabic tribes in Yathrib had embraced Islam. 10 Moreover, the invitation was also based on the agreement made by Prophet Muhammad PBUH when he met 13 persons from Yathrib who were there for performing Hajj following the trail of Prophet Ibrahim PBUH in Aqabah. At the time, these persons from Yathrib stated that they embraced Islam and will spread the religion of Islam to their families when they arrived in Yathrib. This agreement was also known as The Aqabah Agreement or Baiatul Aqabah I.
Based on the Aqabah Agreement, a year later, 73 persons from Yathrib came to Aqabah to meet Prophet Muhammad PBUH. They also invited Prophet Muhammad PBUH to migrate from Mecca to Yathrib for becoming their leader there. This event was known as Baiatul Aqabah II. 11 The desired civil society of Yathrib people through a wise leader was only an idea because of the horizontal conflict among tribes in Yathrib. 12 Therefore, the appearance of Prophet Muhammad PBUH as the potential leader gave hope to the people of Yathrib. There were five tribes who lived in Yathrib, three out of the five were Jewish tribes namely Bani Nadhir, Bani Qainuqa', and Bani Quraizah. Meanwhile, the other two tribes were Arab tribes, Aws and Khazraj.
Those Jewish tribes took control of dates farms and handicraft sectors. On the other hand, the Arab tribes dominated the farmland as the main source of their livelihood. Furthermore, the internal relationship between Jewish and Arab tribes was filled with controversies. This condition caused Prophet Muhammad PBUH to make an agreement known as the Medina Charter. 13 The Medina Charter, Medina Constitution, or Medina Dustur 14 was a treaty made by Prophet Muhammad PBUH party and Muslims together with the people of Yathrib whose religions were Jewish and Animism. 15 According to the political history writer, the Medina Charter was the first-ever state constitution in the world. Medina Charter showed that the state Prophet Muhammad PBUH was going to make was not an absolute monarchy state, but a law state instead 16 which could accept every group, class, and type for sake of the peace among the people in Yathrib. 17 The Medina Charter was a social contract that contained articles for a city-state legal basis that was  12 Syam. 13 Charis and Nuryansah, "Pendidikan Islam Dalam Masyarakat Madani Indonesia." 14 Dustûri is a word originated from Persian language which means someone who has authority. As the time passed by, the meaning of the word is changed into religious leader. After being adapted in Arabic and becoming dustûr, the meaning is changed again into principle. In other words, dustûr means a principle that manages the society relations within a state, either written or not. (Jailani, I.A., 2016). 15  The Prophet Muhammad PBUH teaches the social principles including brotherhood, equality, tolerance, amar ma'ruf nahi munkar, musyawarah, justice and balance. The principle of brotherhood teaches that individuals in a society should have a solid relationship among each other.
They should live together in peace. 28 While having some differences internally, the society must stay as one unit which can accept those differences. Besides, this principle also teaches how to respond to conflicts, disintegrations, and controversies with the presence of mind and by using the persuasive way instead of the coercive one. 29 The next principle is the principle of equality. This principle teaches people that every individual is the same in front of the Almighty God, Allah swt.

Socio-cultural Aspect of Indonesian Society
The assimilation of social system and cultural system gives rise to the socio-cultural system.
This social system is a vessel of the interdependent relationship among social structure elements, either functional or symbolic which create the relationship and interaction pattern within the society called social symptom. 34 Meanwhile, the cultural system is the complex combination of feeling, idea and intention of the society which bring about a consensus that could be either explicit or implicit.
The cultural system is abstract and connects the elements of culture such as language, knowledge system, social organization, livelihood system, technology, and tools system, religious or trust system and arts. 35 Therefore, the socio-cultural system is a system in which elements from social, culture and civilization become interrelated and create complex interaction within the society. Indonesian society also has a high sense of tolerance. 39 As the result, the differences and diversity within Indonesian society are treated well. Even though the diversity of religions, tribes, or culture may lead into conflict sometime, Indonesian society still has chance in attaining better management of good civil society because of a high sense of tolerance. Indonesian society has not only those characteristics within it, but also has moral sanction which is unwritten rules within the society. 40 Lastly, Indonesian society is also a democratic society. This is proven by rembug culture or rembug adat in the lowest level of government namely village administration. This culture encourages the society to respect, appreciate and act fairly towards others' opinion or agreed decision. 41 The characteristic of the society is one of the most influential aspects in looking for uniqueness of the society in a state. However, the society experiences changes as the time passed After the collapse of the New Order Era, the civil society prospect in Indonesia seems possible with the return of the society rights and freedom at the Reformation Era. The return of the society rights and freedom is a step towards the independent Indonesian society which is one of the keys to attain the harmonious civil society. 46 It is indicated by the return of press freedom, increasing number of news media, the return of the society political rights, and other rights and freedom restrained during the New Order Era. However, the classical problems from the New Order Era still exist. Those problems such as poverty, unemployment, corruption, collusion, nepotism, and the low level of education quality still become the government concerns. Those also become challenges for attaining the harmonious civil society in Indonesia.

Socio-cultural Challenges and Shocks of Indonesia Society
Pluralism has become a familiar term if talking about the characteristics of Indonesian society. However, pluralism is Indonesian society strength. But, at the same time it also becomes threat. 47 Pluralism as a challenge for attaining the harmonious civil society in Indonesia means that the management of plural Indonesian society is not easy. This also happens during the prophetic time where the intensity of conflict is high because of the diversity within the society. 48 Furthermore, the ironic fact is the use of religion as the cause for conflict to cover up the interest of certain groups. Nowadays, those affairs are no longer secrets. 49 Therefore, Indonesian society seems to have identity crisis. The identity crisis experienced by Indonesian society is caused by the disappearance of national identity and the low level of appreciation towards nation and state as the result of government legitimacy loss. Consequently, the control toward identity crisis problem is lax. The data in 2014/2015 show that Indonesia has weak nation character proven by rank 44 th in Global Competitiveness Index which is far behind the other Asian countries, such as Singapore, Japan, Korea, and Taiwan. 50 Moreover, the worse thing is that the bureaucrats seem to deny individual rights, suspect certain groups within the society that could be threats over their power even breaking promises they made for the society without hesitation. 51 Besides pluralism, the next challenge in attaining harmonious society in Indonesia is classical problems inherited from the previous regime. Problems such as patronage and clientelism happened within the Indonesian bureaucracy still become unending problems because it still exists even at the present time. Patronage and clientelism are not only the inherited problems from previous regime. There is also the other problem such as the disintegration of civil society and political party into some faction within the society. Therefore, they fall deep into the trap of the network of interest within Indonesian political structure. 52 The next challenge in attaining harmonious society in Indonesia is socio-economic gap.
The socio-economic gap makes the relationship among individuals within the society is no longer close. The gap which exists among individuals within the society make them lose collectivism.
Meanwhile the collectivism is one of the important keys in attaining harmonious civil society in Indonesia. The loss of collectivism within the society give rise to disintegration. This disintegration can lead to the horizontal conflict either ethnical, religious or cultural conflict. 53 Therefore, there are many things to notice in attaining harmonious society in Indonesia. Those things can be either strength or weakness within the society that influence the socio-cultural structure. Even though Indonesian society is prone to ethnical, religion and cultural conflict, the condition after the collapse of the New Order Era allows the society to express their opinion freely and solve the problems or conflict calmly. This opportunity is also supported by the redefinition of political superstructure role namely executive, legislative and judiciary. The redefinition of executive, legislative and judiciary role encourage the society to live without coercion and become independent. Besides, the acceleration of the election becomes more transparent compared to the previous ones during the New Order Era which lead to the next opportunity towards the realization of the harmonious civil society in Indonesia. 60 Briefly, the changes of institutional and procedural matters lead to the formation of new order society, namely harmonious Indonesian society. 61

SWOT Analysis of The Civil Society Implementation in Indonesian Social
Although there are many opportunities given after the collapse of the New Order Era, the efforts to attain the harmonious civil society in Indonesia should also notice possible threat that might influence the process. One of the most important threats to be aware of is globalization. In this postmodern era, globalization allows all information in the world -either positive or negative -to be accessed by the people within Indonesia. Globalization also shares the western values and concepts which are not suitable with the eastern culture. One of those concepts is individualism.
Individualism motivates the creation of greed in individual which influence the social system.
Besides, globalization also induces the dependency towards the outside world which can hinder the effort to attain the independent Indonesian society. Besides, it also leads the nation identity into crisis where the people are no longer appreciating and valuing the local products but are proud of

OS Strategy
Diversity or pluralism within Indonesian society can be the opportunity for developing the society and the welfare of the state through tourism. Moreover, the high level of tolerance within Indonesian society can be the opportunity for strengthening the relation among individuals and creating a responsive government.

OW Strategy
The downfall of New Order Era allows democratization to spread within Indonesian society. With those opportunities, the government can be accelerated with more transparency, honesty, and justice. This also supported by the early education of democracy through educational institutions. As the results, the distrust and escalating conflicts can no longer become obstacles for attaining harmonious civil society.

Threat (T) TS Strategy
The historical background of Indonesian society supports the relations of each individual and prevents ethnical, religion, and group conflicts to happen. This collectivism can be used for connecting individual within Indonesian society through NGOs or other social organizations as

TW Strategy
Globalization within pluralistic Indonesian society can lead to identity crisis and conflictual events. As the results, those threat and weakness should be coped properly through inter-ethnical, cultural and religion open dialog. Besides, the government can also 62  the media for their aspirations or critics towards the government.
implement amr ma'ruf nahi munkar principle to cope those threat and weakness.

Table 1. SWOT Analysis Strategies
The first strategy is OS (Opportunity-Strength) strategy which tries to balance and maximize the opportunity and strength in the process of attaining the harmonious civil society in Indonesia. The Indonesian society is a pluralistic society with high level of diversity. 64 It makes Indonesian society has many aspects to be explored. The diversity can be the strength of Indonesian society to attain the harmonious civil society. 65 However, the government plays a big role in managing the balance within the tribes, ethnics, religions, or cultural communities in the society itself. 66 Therefore, the government should provide the accessible media for the people to distribute their aspiration, even in the smallest type of administration namely village. The government also has to supervise every aspect to ensure that every individual within the society receive their rights properly. This could give side effect for the government to restore their legitimacy after the New Order Era. After the collapse of the New Order Era, the society has a 'great leap forward' towards the educated society. They become critical and have a growth mindset. These developments of the society drive them to be creative and informative. As the result, they become more independent.
This independency can prevent the dependency that the modern era has brought to the world. In the other side, the modern era has brought the advanced technology and science to connect every individual within the world. Through those developments, Indonesian society can maximize their strength namely plural or high level of diversity to attract the world and introduce what Indonesia is. Furthermore, Indonesia can be more independent and be recognized by the world. These benefits encourage the Indonesian society to appreciate the nation and state even better and increase the level of national pride. Thus, it supports the realization of the harmonious civil society in Indonesia.
The next strategy is OW (Opportunity-Weakness) strategy that tries to use the opportunity and avoid the weakness within Indonesian society. With the collapse of the New Order Era, Indonesia experiences transition into the consolidation democracy. In the process, there will be many conflicts to be happened in the future for the sake of a better democracy in Indonesia. The 64  Lastly, the TW (Threat-Weakness) strategy tries to define the position of threat and weakness. This strategy is aimed to find the best solution for decreasing the possibility of threat and weakness to trigger the ethnical, religion or cultural conflict. Indonesian society which has high level of diversity often experiences conflict caused by different point of view or argumentations among individuals within the society. Therefore, the open dialog and effort to increase the level of tolerance among ethnics, religion and culture are needed. Those can be done if the society and the government play their role and perform their function properly and necessarily. Thus, peace could be attained by minimizing the possibility of disintegration within the society. The government as the justice upholder must apply the amr ma'ruf nahi munkar principle. Besides, the realization of civil society should be sustained by democratization, open system, tolerance, respect for human rights, and law supremacy. Therefore, the possible mistakes in the governance can be minimized in order to avoid clash with the society. 72

CONCLUSION
The civil society concept of prophetic era (622-632 AD) is relevant to the challenges and opportunities of Indonesian society. As the main content of the Medina Charter states that every individual within one community is equal and has right to be treated fairly. In this case, Indonesian society which has entered the phase of democracy consolidation seems to experience various conflicts caused by religious diversity, culture, ethnics and even politics. It is indicated that Indonesian society should give more attention to the level of tolerance within the society and be aware of the issues of religion, culture, ethnics, and tribes. Moreover, the diversity or pluralism within Indonesian society can either be strength or weakness. Although the pluralism brings negative impact as weaknesses, the collapse of the New Order Era gives opportunity for realizing the harmonious civil society in Indonesia. However, those benefits are not the only things to be noticed, the possible threat such as globalization is indeed the other thing to be aware of. Therefore, the SWOT analysis gives solution through four strategies combined from the strength, weakness, opportunity and threat of Indonesian society. The OS (Opportunity-Strength) tries to maximize the strength of pluralism through the opportunity given by the modern era and the better government acceleration. The next strategy is the OW (Opportunity-Weakness) strategy which tries to maximize the benefit from the collapse of the New Order Era while decreasing the risk of escalating conflicts caused by pluralism within the society. of government of implementing the principle of amr ma'ruf nahi munkar are needed. In conclusion, the civil society principle of the prophetic era (622-632 AD) is a solution in managing the role and function of the society and the government in attaining the harmonious civil society in Indonesia.