BUILDING PEACE THROUGH QUR’ANIC INTERPRETATION IN MUSLIM COMMUNITIES IN THE POST-CONFLICT WEST KALIMANTAN

: This study explores building peace in post-conflict West Kalimantan, Indonesia, especially among Muslim communities that experienced ethnic conflict in 1999. This qualitative research with a phenomenological approach observed and conducted in-depth interviews with the Muslim community, both Malay Sambas and Madurese. In addition, the data were also gained from interviews with religious leaders in West Kalimantan. This study found that few religious leaders still carry out conflict resolution through contextual interpretation of the Qur’an under social conditions in West Kalimantan. In principle, West Kalimantan can become an area of tolerance, especially in the post-ethnic conflict area of Sambas. With the characteristics of a moderate Muslim society, social interaction between ethnicities, and genealogically the Ulama in West Kalimantan conveys moderate Islamic messages; the West Kalimantan area has the potential to become a peaceful area following the conflict. However, all elements of government, school educators, and religious leaders must synergize in building peace in West Kalimantan. The role of religious leaders in ethnic conflicts is indispensable, especially since they have charismatic authority that influences their followers. Therefore, religious leaders must deliver messages of peace through their charismatic authority.


Introduction
WEST KALIMANTAN has a history of inter-ethnic social conflicts that have left residues to date. 1 Like the conflict in Sambas in 1999, reconciliation has been successful. 10 In addition, Faraz Sumaya concluded that conflict prevention in West Kalimantan could be done by identifying prejudices that develop between ethnicities and describing the identity of each ethnicity to influence the mindset and views of other ethnicities. 11 According to Ahmad Muchaddam Fahham 12 , in the conflict in West Kalimantan, the role of religious leaders is still not optimal in conflict resolution. At this point, little research still touches on the role of religious leaders in giving messages of peace in West Kalimantan through the interpretation of Qur'anic verses to Muslims. Therefore, in this study, the author will elaborate on several religious figures that convey peace messages through lectures and religious activities.
Strengthening multicultural faith-based communities and strengthening religious moderation in Muslim communities can create peace in West Kalimantan, especially in Sambas. Moreover, genealogically, the Muslim community in West Kalimantan has been taught by previous scholars from West Kalimantan about peace, solidarity, and moderation in religion. 13 Some Ulama from West Kalimantan are known nationally and internationally because of their thoughts on Islamic studies, such as Sheikh Ahmad Khatib Sambas, Muhammad Basyuni Imran, who came from Sambas. 14 Current religious leaders must build peace, 10  The step that can be taken now is to interpret the verses of the Qur'an that contain messages of peace in social life. The interpretation of the Qur'an in a multicultural context is critical to be carried out and conveyed to the Muslim community in West Kalimantan, a post-conflict area. This research reveals the importance of the role of religious leaders in conveying peace through the interpretation of Qur'anic verses in the context of West Kalimantan. The novelty of this research is building peace through interpreting the Qur'an, which is still little done by religious leaders in West Kalimantan. In addition, studies that discuss ethnic conflict resolution through the interpretation of the Qur'an are still rarely carried out in the context of West Kalimantan. Thus, the author conducted this study to provide an alternative to resolving conflicts that have occurred.
This research was conducted in West Kalimantan through qualitative research with a phenomenological approach. The data source was based on interviews with the Muslim community in West Kalimantan, both from the side of ethnic Malays in Sambas and ethnic Madurese, who numbered as many as 15 people. In addition, the author also conducted interviews with five religious leaders in West Kalimantan. Data collection is also strengthened by the results of documentation and observations made at the research site. This study aims to analyze peacebuilding through the interpretation of the Qur'an. According to the author, reinterpretation of the verses of the Qur'an is very important because it will deal with the reality of social life in West Kalimantan. The author discusses social interaction in post-conflict West Kalimantan as social capital to build peace in this article. In this discussion, the author also provides an interpretation of Qur'anic verses related to building peace to be delivered by religious leaders through religious lectures to Muslim communities in West Kalimantan. Having substantial social capital makes the existence of Malay Sambas an excellent opportunity to create a climate of peace in Sambas. However, the Sambas Malays must be given group security, status protection, hegemonic ambitions, and elite aspirations. The cultural values of the Sambas Malays must be maintained, and they must become a dominant group that receives specific treatment from the government. 15

Inter-Ethnic Social Interaction in Post-Conflict West Kalimantan: An Effort to Build Peace
Sambas is located in West Kalimantan and has a long history of being associated with Islam through the Sambas Sultanate. Politically, the Kingdom of Sambas established relations with local kingdoms in West Kalimantan and cooperation with several kingdoms abroad, such as Sarawak and Brunei. The influence of the Sambas sultanate also impacted the condition of the Sambas Malay community, especially in religion, culture, and social aspects. The Sambas community is predominantly Muslim, with a percentage of nearly 87% of the total population of Sambas County. 16 Nevertheless, Sambas had traumatic experiences, such as the ethnic conflict that occurred about 23 years ago. Conflicts that have occurred impact social changes in society, especially inter-ethnic interactions.
Malays Sambas have strong social ties to fellow Malay Sambas and outsiders in the social hierarchy. In addition, the Malay Sambas have an attitude of good manners, both inter-ethnic and inter-faith 17 Sambas Malays in the Sambas region have at least one identity, such as speaking Malay Sambas, going to mosques, and following Islam. 18  related to the religion adhered to, which is Islam. However, after the conflict, the Malay Sambas, especially in religion, experienced ups and downs and even tended to be religious without imams (religious leaders). The current religious problems are only related to sharia and muammalah. 19 The daily life of the Sambas Malays is widely missed in the fields, and indeed, in terms of work, the Malays Sambas primarily work as rice farmers. 20 In addition, there are also many Sambas Malays who work as farmers of rubber, coconut, pepper, and others. Through agriculture, the relationship between the Malays and Sambas has a solid emotional connection, especially in brotherhood and mutual cooperation. The Malay Sambas were known to be friendly, have good manners, and have a high attitude of respect, but this instantly changed in the views of outsiders after the 1999 Sambas conflict. By having substantial social capital, the existence of Malay Sambas should have an excellent opportunity to create a climate of peace in Sambas. However, on the record, the Malay Sambas must be given group security, status protection, hegemonic ambitions, and the elite's aspirations. The cultural values of the Sambas Malays must be maintained, and they must become the dominant group that receives specific treatment from the government. 21 If this is not done, it is not impossible that conflicts will occur again between religions and ethnic groups. If viewed from the table, there are at least three important things that concern the views of the Malay Sambas and Madurese people about peace. First, each ethnicity has mutual respect in social interactions. Secondly, being able to adapt and want to live peacefully in life. Third, have an attitude of tolerance. These three views are social capital for building inter-ethnic peace in West Kalimantan. According to Putnam and Varshney's engagement theory, both the Malay Sambas and Madurese communities, in general, have tried to participate in community life to form a better community. Civil Sphere is a social capital for building peace in the Malay Sambas and Madurese communities into a space where every member of the community has a feeling of connection, the same feeling, and a commitment to building peace and social harmonization. 25 Therefore, in the case of ethnic conflicts in West Kalimantan, there must be a model for developing ethnic stereotypes with the concept of shared identity. Although in Maria G. Lebedko's opinion, managing ethnic stereotypes is a difficult task because no matter how much effort is put in, reducing ethnic stereotypes can be done through the interaction of shared identities. At least four stages individuals can go through in stereotyping: 1) subconscious stereotypes, 2) conscious stereotypes: 3) conscious de-stereotypes, 4) unconscious de-stereotypes. 26 In principle, building peace in West Kalimantan positively influences the pillars of nationality. Providing peaceful messages by religious leaders in the context of West Kalimantan is a step that religious leaders in West Kalimantan must take. However, religious leaders' efforts must be supported by all parties, whether they are members of a Muslim community of various ethnicities or not. In other words, it must be supported by the social system; both local governments and educational institutions contribute to building peace in West Kalimantan, especially after the ethnic conflict in Sambas.
The practice of education in an effort to build peace must also be necessary in the context of West Kalimantan. Moreover, in Ayami Nakaya's research, multicultural education in West Kalimantan still experienced problems in learning social interaction between ethnicities, as not yet seen in the material presented. 27 Moreover, peace education is a process, and when understood as a philosophy, peace education is an education that is supported by Pancasila values such as unity, social justice, and anti-violence. Peace education can be accomplished by preparing students to live in West Kalimantan society with Pancasila values. Learning in educational institutions can be done by handling emotions, cooperating, solving problems, resolving conflict, and using mediation. 28 Education aims to provide learning, gain knowledge, and impact behavior change under Pancasila values, namely, building peace in a multicultural society. 29 Through education and the role of religious leaders, it is hoped that society will be sensitive to forms of violence, be they psychological, physical, or verbal. 30 Thus, stereotypes arising from thoughts and deeds, both consciously and unconsciously, that have the potential to harm inter-ethnic relations in West Kalimantan can be avoided.

Characteristics of Moderate Muslim Communities in West Kalimantan: Chances for Peace
The Ulama, who come from Sambas, is generally influential in providing an understanding of Islam to the Sambas community. The Islamic messages convey the values of moderation to maintain brotherhood between tribes and religions in West Kalimantan. 31 Therefore, it is unsurprising that today the people of West Kalimantan, including Sambas, understand Islam as ‚rahmatanlil alamin‛. 32 In addition, some educational institutions apply the concept of Islamic moderation by integrating it into Islamic The acceptance of local culture and traditions with fellow Muslims and followers of other religions shows that Muslims in West Kalimantan practice religious moderation. The culture carried out by the people of West Kalimantan is a picture of Muslims who accept differences and maintain unity, tolerance, and mutual respect. Based on the author's findings, culture is not just a ceremonial event but also maintains harmony in the social realm of Muslim community life in West Kalimantan. At least, many factors affecting the Muslim community in Sambas and West Kalimantan, in general, appear to have moderate characteristics. One of the most important influences is the mosque, where the role of the mosque is to adopt a model of religious moderation in the institution of mosques in West Kalimantan and not consider sectarianism. Therefore, the Muslim community in West Kalimantan, in practice, accepts differences, has a high attitude of tolerance in social life, and lives the culture it has adopted.
The presence of religious leaders in the Muslim community in West Kalimantan is indispensable for social action. Indeed, religious leaders, in this case, ulama, play an essential role in maintaining political stability in Indonesia, both locally and nationally. Moreover, with the characteristics of Muslims highly respecting the Ulama and being considered the successors of the Prophet Muhammad in spreading Islam, with the charisma they possess, not a few Muslims follow both the deeds and sayings of the Ulama, both in worship, behavior, politics, and culture. Several studies in Indonesia, such as those by Ken Miichi, who conducted research in Indonesia on how the role of religious leaders can gather large numbers of people, demonstrate the importance of religious leaders. 37 The role of ulama, or religious leaders, is limited to conveying religious knowledge and social life. Religious leaders have a role in maintaining harmony between communities and preventing ethnic and religious conflicts in Indonesia. The role of religious leaders in social life in West Kalimantan is vital, especially in Max Webber's theory that religious leaders have charismatic authority that has a significant impact through their strength and potential so that the Muslim community has an attitude of obedience to religious leaders. 39 The obedience received by religious leaders from the community has an integral function that can resolve local conflicts such as political, religious, and ethnic conflicts. 40 However, charismatics in this context are valuefree. In contrast, Weber pays more attention to leaders proving their ability to have charisma in front of their adherents rather than making value judgments. Moreover, charismatic leadership is evident in religion because charisma is a very individual quality considered in a savior leader. Nonetheless, religious leaders can bring benefits and harms depending on the time, place, and purpose because Weber's principle is that charismatic leaders go against tradition and create new traditions. 41 Therefore, charismatic leadership in religion is a gift of God that is considered an innate characteristic of religious leaders. The charismatic authority in Max Weber's charismatic view resulted from his followers' tendency to believe in the extraordinary qualities of a particular person. The charismatic sociological perspective comes from the centrality of values in a particular society or the representation of values in the view of its followers. 42 The role of religious leaders in post-conflict areas is necessary to prevent conflict from re-occurring. The post-conflict West Kalimantan region requires religious leaders to resolve conflicts that have occurred. In addition, the characteristics of a predominantly moderate Muslim society are social capital in building peace.
Religious leaders delivering religious messages in West Kalimantan must provide understanding to the Muslim community to be tolerant and democratic, behave reasonably between ethnicities, and not strengthen ethnic identity. Religious leaders must try to convey religious messages through the Qur'anic interpretation of verses that mean multiculturalism, unity, tolerance, and mutual respect. West Kalimantan may avoid conflicts between ethnicities and religions if this is done.

Interpretation of Qur'anic Verses on Peace in the Context of West Kalimantan: An Alternative
The potential characteristics of the West Kalimantan Muslim community, which tend to be moderate and strengthened by religious leaders who have charismatic authority, are an opportunity to build peace, especially between ethnic groups. In the author's view, religious leaders should convey a message of peace by interpreting the Qur'an under the social conditions of the Muslim community in West Kalimantan. Amin Abdullah said there must be a paradigm shift regarding the interpretation of the Qur'an through a multidisciplinary, interdisciplinary, and transdisciplinary approach. As a result, when interpreting the Qur'an, one connects it with other sciences, such as social and cultural. The new Qur'anic interpretation model will generate dialogue and discussion in the era of a multicultural society. 43 Supposedly, the interpretation of the Qur'an should be able to address the social conditions that occur in society, in this case in West Kalimantan, and not only focus on the linguistic aspects of the Qur'an verses. Therefore, contextual interpretation of verses of the Qur'an is needed to build peace in the context of post-conflict areas. 44 Some contemporary Muslim thinkers, such as Abdullah Saeed, have addressed the relationship between social interaction and Islam. According to Abdullah Saeed, the reinterpretation of the verse is very important because it deals with the realities of life. 45 At least, there are several verses of the Qur'an delivered by religious leaders in West Kalimantan conveying messages of peace both between religions and ethnicities in West Kalimantan, such as Q.S. al-Hujurat verse 13: ‚O humanity! Indeed, We created you from a male and a female and made you into peoples and tribes so that you may 'get to' know one another. Surely the noblest of you in the sight of Allah is the most righteous among you‛.
Religious figures deliver the text of the Qur'an in Q.S. Al Hujurat verse 13 through religious lectures, Friday sermons, and religious ceremonial activities. Based on the results of the author's interview with religious figures who come from Madurese ethnicity, the verse is often used as a reference in conveying the message of peace to the Madurese. However, in delivering the verse, the religious leaders did not convey an interpretation of the text of the Qur'an. Based on the author's analysis, the verse clearly states that God created humans in the social conditions of nations and various ethnicities so that people knew and respected each 44 Abdullah Saeed, The Qur'an: An Introduction (London and New York: Routledge, 2008 other. In addition, the meaning of the verse has to do with social interaction, especially relationships between people. Moreover, the verse very clearly uses the word ‚human‛ to get to know each other, and the meaning of the verse shows that, in principle, God created diversity, not just one ethnicity. So the verse indicates that human beings accept each other's diversity and multiculturalism. God indirectly conveys a message to all human beings to have a humanist attitude and an attitude of tolerance between people. 46 In addition, God conveyed that human beings should avoid conflict on behalf of ethnicity in the Muslim community in West Kalimantan.
Building peace in Islam, particularly between ethnicities, is the duty of a Muslim who does not act arrogantly toward interethnic because, in essence, the man before Allah is all the same, with only his Taqwa distinguishing him. Therefore, all human beings are brothers without distinction of ethnic identity. Building peace in the post-conflict regions of West Kalimantan must begin with the ‚conscience‛ of the Muslim community. Furthermore, conscience can be felt by every Muslim society as a gift from God at the time of human creation by incorporating spirit into the human physique. In principle, the Spirit God gives humans is holy and has four characteristics: Sidiq, Amanah, Tabligh, and Fathanah, which are all ‚Nur‛ lights. In the author's view, in the context of Q.S. Al-Hujurat verse 13, if the man ignores his conscience, it will create behaviors such as not being outdone, emotional, demeaning each other, being suspicious of each other, behaving radically, and others. Peace will be realized if the Muslim community in the postconflict area of West Kalimantan follows its conscience. Perhaps the residue of ethnic conflict in West Kalimantan is still felt today because the reconciliation and resolution carried out by religious leaders did not touch the substance of the factors that led to the ethnic conflict that occurred and did not provide a resolution. In addition, in Q.S. al-Hujurat verse 13, a human was created through the intermediary of male and female by exhaling the Spirit on him. The spirit is ‚mukmin‛, a human mobilizer who forbids than the indigenous people, who changed in the post-colonial era. The classification creates a competitive victim trust between the two groups, influencing the perception that develops into stereotypes and ongoing conflicts. 50 Therefore, based on social interactions between ethnicities and the characteristics of moderate Muslim communities, it is an opportunity for religious leaders to build an atmosphere of peace in West Kalimantan. Religious leaders' messages must be under the social context that exists in society. Through contextual interpretation of the Qur'an, religious leaders must be able to remind the Muslim community to know itself through conscience. As the author has explained before, there has been a residue of conflict until now because the Muslim community does not use its conscience to achieve peace, so interethnicity stereotypes are still felt today.
Moreover, the conflict in West Kalimantan, especially in Sambas, occurred between the Malay people of Sambas and Madurese, who had the same religious background, namely Islam. Of course, the role of religious leaders is indispensable in conflict resolution in today's era. In some examples of countries experiencing conflict, the role of religious leaders as agents who create peace is evident, such as in Cambodia, where the monks take advantage of their religious legitimacy, local wisdom, and social networks to build peace in the post-conflict area. Likewise, in Sambas, religious leaders should play an important role in correcting public misconceptions about different social groups. The role of religious leaders is based on the principle of inclusivity, which suggests that accommodation is essential in heterogeneous societies both religiously, culturally, and ethnically. 51 Building peace in West Kalimantan is crucial to building security, political, social, educational, religious, and economic stability. Some post-conflict regions in Indonesia have successfully overcome conflicts and built peace, such as Ambon, which has experienced prolonged communal violence since 1999 and is currently considered one of the most tolerant cities in Indonesia. West Kalimantan must follow the example of Ambon to build an area that previously had conflicts into a model of tolerance for both religious and ethnic. 52 Moreover, the experience of conflict in West Kalimantan especially sambas communal conflict, has a relationship with problematic social interactions among community groups. The efforts that religious leaders in West Kalimantan must make must provide a space for social interaction informally and naturally. Therefore, people in West Kalimantan will value multiculturalism positively, which in turn, will reduce the occurrence of conflict. Improving people's quality of life through religion delivered by religious leaders will create peace. 53

Conclusion
This study concludes that conflict resolution in post-conflict areas must still be carried out despite the occurrence of ethnic conflicts about 23 years ago. In West Kalimantan, post-conflict residues may still hold inter-ethnic grudges. Differences in culture, social conditions, education, and religion are characteristics of a multicultural society. Therefore, in the case of the Sambas area of West Kalimantan province, which has experienced the most significant ethnic conflict in Indonesia, it must maintain peace. Moreover, conflicts that occur among adherents of the Islamic religion, who should be able to practice a peaceful life in social interaction through religious leaders and moderate Muslim communities, this is an opportunity and an alternative for building peace in West Kalimantan. Religious leaders must convey a peaceful understanding of Islam to Muslim communities.
Research in post-conflict areas should continue to be conducted to measure the extent of peace and conflict residue in inter-ethnic interactions in West Kalimantan. Since the author conducted research in West Kalimantan, especially on the Malay Sambas and Madurese communities in West Kalimantan, both of which are the majority of Muslims and, in principle, want to live peacefully without conflict, In this case, the role of religious leaders is necessary to maintain peace and stability both nationally and locally. By interpreting verses from the Qur'an that discuss peace and are conveyed to the Muslim community in West Kalimantan, peace will still be realized, especially between ethnicities, both among fellow Muslims and between ethnicities of different religions.
The study is limited to the descriptive analysis of limited data sets on peace-building through Qur'anic interpretation. Thus, further study is needed to examine peacebuilding through religious texts on a broader scale. The synergy of the roles of religious leaders, media, society, and government is a solution to the problem of peace. Religious leaders are needed in social issues such as peace and conflict resolution in West Kalimantan and Indonesia. Naturally, the interpretation of religious texts should be able to address the social conditions that occur in society and not only focus on linguistic aspects. Therefore, contextual interpretation of religious texts is needed to resolve conflict and build peace.