RELIGIOUS ISSUES DURING PRESIDENTIAL ELECTION OF INDONESIA IN 2019

The election of a president and vice president is a fundamental way to fill thevacuum of power. However, in the 2019 presidential election, a striking phenomenon with the involvement of religion in the political contest, so that there are many pros and cons if it does not suitable withthe desire of each religious elite in the 2019 presidential election.The involvement of religion in the presidential election raises questions such as, first, how religion was involved in the presidential election process; Second, how religious discourse takes place in legitimating a particular process in the presidential election; and Third, how does religious involvement in the presidential election bring consequences to the life of society as a whole. The method used in this paper is a qualitative method. The qualitative method is often referred as the generic qualitative method which is to find out several indications of the 2019 presidential election with the involvement of religion as a marker of identity. While the primary data source obtained from various online media in the form of writing, or in the form of direct coverage, and analysis of the author's using descriptive analysis. During presidential election, the religious elite consider emotional feeling as a priority so that they come out of the core problem. So that religion in the presidential election is only an instrument of political interests and can not be avoided again through movements that ultimately lead to pros and cons among fellow religious elites. Thus the professionalism of religion will be difficult to create because it is caused by religious elites who legitimize religion into the practical politics.


A. Introduction
The main topic in the 2019 presidential election was religion as a bridge to achieve victory. Religious involvement in a practical politics contestation in the 2019 general elections began in a large-scale demonstration of Islamic mass in 2016 in the context of demands against the governor of DKI Jakarta, which was consideredconducting a blasphemy.As practical politics occur in the presidential election, religion becomes the main marker.Through the legitimacy of religion, each group has the power of religion (Islam) as the basis for achievingthe goals of each candidate. While, the involvement of religion in practical politics basically does not have a positive impact, because it causes more conflict among religious communities.According to Budi Kurniawan, in 2018, the movement was dichotomized As far as the study of religious identity politics before Indonesian independence is a moral framework in achieving national sovereignty; however, the development ofspiritual identity politics has been legitimized in practical politics space.As expressed by Ahmad Isnaini, that religious legitimacy has existed since the movement of DI / TII, one of the political movements in the name of religion, the political content carried out is based on justification under the guise of religion, so that is very indecisiveabout creating violence between religious communities or even those with different understandings with their movements. 2 It continues in the reform era with the strengthening of religious identity politics very indecisive there is a difference in the will, while the reformation concept focuses on the concept of pluralism system. In the concept of pluralism in dealing with political situations (the 2019 presidential election), religion basically has to position itself as integrative rather than on the contrary disintegrative. Because, if religion is placed not in accordance with its position, it will lead to conflict among the groups, because it is due to the nature of supporting egoism and identity politics of religious background. 3 From these two aspects, there has not been a more specific study related to the role of political identity (religion) in the presidential election.
The purpose of this study is to examine in-depth how religion became a commodity used in the presidential election process, which occurred in Indonesia.
Faith in the presidential election has become a tool of political transformation.In the campaign, religious diction is becoming a trend and is used to attract people's attention. For this reason, three questions can be asked: first, how religion is involved in the presidential election process; Second, how religion discourse takes place in This paper is based on the assumption that political identity in Indonesia is still occurring, even religious reproduction has taken place, in particular, in the political sphere due to the importance of religious identity. (The implementation of political identity/religion is still carried out as a marker of identity in society; why political identity is still relevant? What are the broad implications of the existence of political identity).

The Legitimacy of Religion in Politics
Religious and political relations are reciprocal processes in which both entities have a process of attraction of interest. Religion has a strategic role in constructing in providing a framework of values and norms in building the structure of the state and disciplining society. Whereas, the state uses religion as dogmatic legitimacy to bind citizens to obey the state. The existence of a reciprocal relationship creates a mutually dominating relationship between the two entitiest. 4 In its development, the relationship between politics and religion is particular to each country; besides, an evolution of the process of secularization and de-secularization. The process of secularization and desecularization appears to be influenced by contingents of political choice in the context of power struggles. Every social force aimed at achieving and consolidating power requires a certainlevel of popular support. 5 In the process of power struggle, political actors use various strategies to gain enormous support. One of the attempts is used in political circles or interests is religious legitimacy. Legitimacy as defined by Gerschewsky 6 as the belief that a given actor has the right to govern and legitimation as the process through which actors and institutions attempt to legitimate their rule. According to Aguzzo and Ester, legitimacy can be based on different sources, and the higher the source in which the political The influence of religious legitimacy in the political context shown by Aguzzo and Esther's writing in the contemporary Tunisian context has led to the religious dynamics of secularization and de-secularization, which was influenced mainly by political player attempts to legitimate. 9 In addition, Vel 10 has reported in his research in West Sumba where religion was being played in the election campaign and has succeeded in attracting voters. In line with Vel's research, another study conducted by Blaydes and Tarouty 11 reported that the role of the instrument of religious legitimacy used by the Muslim Brotherhood (MB) in Egypt as an effective instrument to drive females ofmiddle and lower classes.

Involvement of Religious Figures in Politics
Political mobilization activities for electoral purposes are not only carried out by and through political parties but can also be carried out through political mobilization instruments of non-political parties. One of the political mobilization instruments used, according to Feith, quoted by Nugroho in his writing, is a network of religious figures /cleric and participation network. This social base connects political parties to the masses through social organizations or religious figures and is exploited for the 7 Ibid., 8  Several studies have shown how the relationship between religious and political figures as Chalik describes how religious figures play a dual role as religious leaders (dealing with spiritual aspects) and community figures (related to sociopolitical aspects). 14 Religious figures can be classified as elite groups who are not only as voters, but they also have political power, and some of them are politicians from the political parties leading parliamentarians. Other research conducted by Nurhadi 15 shows that religious figures cannot be separated from politics in which religious figures is a reference for society in determining their political orientation in elections and are considered as a person who is able to influence and determine life and change in society. Kingsley,16 in his article, also showed the role of religious figures who were very important for any analysis of social-political affairs and conflict management.

Ethnopolitics in General Elections
In societies that tend to be homogeneous, problems can arise in General elections, especially in a plural society, which has many types of backgrounds. When making a choice, a person starts from his identity, as well as his chosen identity. Some 12  political parties then attach a religious identity to him so that adherents of the religion sided with them. 17 In "Western" countries, the dichotomy that arises in politics is mostly interreligious. As mentioned by Olson & Warber 18 (2008), in America political affiliation to religion emerged: Protestant and Catholic. In countries with a Muslim majority, ethnopolitical discourses revolve around Muslims and non-Muslims 19 ' 20 as well as Islamic and non-Islamic 21 ' 22 In Nusantara, the grouping of political parties is divided into Islamic parties and non-Islamiparties. 23 Often one identity also overlaps with another identity. The notion of shared descent in ethnic identity can be elaborated to include sharing the same ancestral language, place of origin, ethnicity, or religion. 24 In Malaysia, for example, the divisions of Muslims and non-Muslims overlap with ethnic identity. Martinez explained the existence of a strong split conflict in Malaysia. The perpetuation of this conflict is carried out by the mass media such as newspapers, between Malays and non-Malays, as well as Muslims and non-Muslims. Then the conflict was also driven by the statement of Al-Mawardi-legal expert in Malaysia-that non-Muslims in Muslim-majority countries (dhimmi), which must be closely monitored (Martinez, 2001). This shows that influential figures also have a big influence on emphasizing background differences. To attract the attention of adherents of certain religions, often used as a tool in politics, is religious symbols. The importance of the symbol to attract the votesof religious adherents is shown in Hossain's writing that most Communist parties in Bangladesh used Islamic slogans during the election period. The use of religious symbols in generalelections in the literature appears in several respects. The first is in party symbols. 25 For example, as stated by Suryadinata that PPP without its traditional Islamic symbol: Kaabah, is no longer considered by its many supporters as an Islamic party. Second, the use of religious symbols in general elections appears in political advertisements 26 ' 27 ' 28 (Akhsan, 2015;Aminah, 2015;Willnat, et al, 2017). Another example is in India;the public was so interested in posters and billboards used for religious, political, and entertainment purposes so that striking images of Hindu gods and sacred symbols such as cows are commonly found. In Indonesia, Akhsan gave an example, such as Advertisement of the Gerindra Party, in 2014. It depicted a spiritual atmosphere that shown by Prabowo by sitting with a group of people at an Al-Qur'an recitation.

The Use of Religious Symbols in General Elections
Then religious symbols also appear during the campaign, such as the use of slogans and public speeches. 29 For example, Harmoko from the Golkar Party always

C. Method
This research is started from the phenomenon in the election of a president and vice president, which werecarried out simultaneously by the general elections' commission. However, the interesting thing in the presidential election process because it is dichotomized by religion as the front line and becomes a fundamental instrument in influencing voters in 2019. As the religious legitimacy as a marker of the identity of practical politics, it creates a lot of conflict among religious elites (Islam) and the religious people to achieve the main goal of winning one of the presidential and vice-presidential candidates in 2019. To understand the phenomenon of religious involvement as the front line in the 2019 presidential election process, in this study, the authors useda qualitative method. Qualitative research is often referred to as generic qualitative method is a form of way to understand the symptoms through a process.
So the phenomenon associated with religious legitimacy. The data was obtained from various online media that contained information related to the presidential election in the name of religion. In this study, the primary source was obtained from online media, which released the most related writing with religious legitimacy in the campaign process up to the 2019 presidential election stage. Among the online media, the author observed were ten media, including CCN Indonesia, Detik News, NU Online, Political Interview, Tagar News, Compas.com, Talking Indonesia, Kaskus, Mata-mata Politik, and Kompas Tv. At the same time, descriptive analysis is used as the technique of data analysis, which the data obtained from the media that described phenomena related to religious involvement in practical politics and was analyzed to know the position of religion in practical politics contestation. The journey of the head of state is five years in serving as a leader (president) in Indonesia. Every five years, presidential elections are written in the constitution, within a certain period, must carry out the presidential and vice-presidential election.
But this is a conflict that often occurs lately. In relating to religious problems that were dichotomized by religion. Based on the fact that Indonesia is one of the majority of countriesthat has Muslims as the majority population compared to other religions. So the religion is central to every party that carries up the voice of the majority of Muslims.
Based on media reports expressed by political observer Adi Priyitno from the State Islamic University (UIN) Jakarta, that the selection of vice-presidential candidates, Jokowi, chose Nahdatul Ulama cadres, Ma'ruf Amin, to accompany him in the 2019 general elections. It had a strong influence onMuslims, especially NU. Ma'ruf Amin is a religious figure who is respected in NahdatuL Ulama (NU) circleand was also a Rais Aam that fatwa always listened to in society. By choosing vice-president candidates from NU Ulama for the election, Jokowi claimed to be more concerned with Religious Issues than on Economic Issues. 30 ' 31

Religion Hijrah from The Cultural Sphere to The Politcal Sphere (Muslims began Politics): Controversy within NU itself
The journey of the Nahdlatul Ulama Political Party (NU) that seen from its history, in 1952, the NU organization degraded its role and struggled since NU has been more focused on Practical Politics. In the process, the decision to become a party also triggered a disagreement within NU at that time. After that, Kiai proposed to return to the Khittah NU 1926.With the proposal from kiai to return to the real substance, this matter was only realized in 1997 at the 26th Congress of NU in Semarang, Central Java. In 2013, it re-practiced politics, but it was a national, public, and democratic politics, not a power-oriented politics. According to the statement of KH MA Sahal Mahfudh about these political practices is Siyasah al aliyah Samiyah (high-level politics). 32 So there were differences from before, after experiencing changes in the Muslims, Catholic Christians 0% and Protestant Christians 7,5%. 36 Overall, non-Muslim voters from the candidates, Jokowi, reached 87%, and 8% gave their support for Prabowo. 37 In contrast to Muslim voters in the 2019 elections, it is clear that conservative and progressive movements include Nahdatul Ulama (NU) and Muhammadiyah and the 212 movements in declaring support for one of the candidates.

Discourse about Indonesian-Chinese, Islam/Kafir and PKI
Approaching the presidential election, those who follow practical politics; therefore,issues of the past and SARA (Ethnicity, Religion, Race, and Inter-Group Relations) issues emerge.The emergence of interests in government was resulting in mutual claims and defamation, such as an issue about PKI. The PKI judgment carriedout in the 2014 general elections was released from the Obor Rakyat Tabloid.
The discourse is still developing until now, becoming a tool for politicization before the election. 38 Political contestation in the 2019 general elections, religious hatred is one of the worrying aspects leading up to the 2019 presidential election. The religious rhetoric began in the downfall of the Governor of DKI Jakarta, and this continues until the 2019 general elections. In Religion and Politics, it has been a prolonged polemic about the PKI and takfir discourse. Vital discourse must be reduced and to be used as a lesson, so it will stop; also it does not continue to other stages of the election-related to religious issues. 39 The emergence of the term related to the term of takfir,which was

Doctrine: Verses that Legitimize the Debate of Presidential and Vice Presidential Candidates; Campaign
Practical politics contestation becomes essential to achieve the goals of the nation and state. Presidential and vice presidential debates are held as a form of conveying ideas to convince the people through the delivery of vision and mission as a benchmark to respond to social, cultural, legal, technological, religious, and development realities.The vision and mission become a substantial one to measure the steps of each presidential candidate.Thus the reality occurred, in the first and third

Shalawat)
The campaign process of presidential candidatesof the 2019 general elections, religion has been legitimized into the practical political sphere, by looking at social reality and religious figures who declare themselves involved in politics. Therefore, Islamic figures (ulama) get closer to politicians as a form of making choices and support for one of the candidates.Thus religious symbols or identities become political patterns and ornaments in carrying out the campaign of the candidates. Related to Ujang Komaruddin's statement, a political observer from Al-Azhar University, said that the instruction of using white identity in voting became a creative campaign. In addition,

Religion diction
The terms which were used by the candidates:

a. The Fluctuation of Politcal Identity in Indonesia
In the Post-Truth era, political culture presents social discourse that prioritizes emotion so that it gets out of the heart of the problem being discussed. Responding to this era, the phenomenon of attraction of interest in the relationship between religion and politics has resulted in obstacles from what was originally considered a celestial body revealed to earth to be a benchmark of right and wrong, then facing the demands of the age that cannot be avoided even by the religious community, though. In the Post-Industrial era, religion played a role in creating control over the standardization of something about the levels of "right and wrong", but today religion is merely a political tool. This shift results in divisions within the Muslim community because of the upbringing of the post-truth era which presents a social discourse that is very different from the normal values held by the community so far.
b. Why does political identity still relevant? Indonesia did not succeed in making a major transformation by eliminating primordial identity, because the political system actually reproduces primordial identity Political identity in the history of Indonesia also develops constantly changing starting in the colonial, the old order, the new order, and the reformation erahad been progressing until now is a primordial thing in riding the 2019 presidential election process. Political identity has long been affiliated with political parties in Indonesia, among the parties affiliated with a certain identity, namely nationalist and Islamic ideologies.So that every 2019 presidential election, the battle is always associated with the identity that is involved in it.For example, the affiliation of identity incorporated in political parties is PDI-P "Nationalism" (Non-Muslim), while the PPP "Islamism Movement" (Muslim), thus each party has an ideology of Islam, then only those who believe in Islam will be accepted to join in party organizations. In contrast to the party's work for Nationalism, the institution is more open, universally regardless of one's religious status or beliefs. So, the periodization of the 2019 presidential election, the politics of religious identity, caused a phenomenon that resulted in the hatred among Indonesian citizens as in the news in the online, print, and television media.Every information reported related to the general elections (2019 presidential election), almost reached the level of maximization of the rumored religious diction. One concrete example is about infidels, caliph, PKI, etc. It has become one of the forms of conservative political identitythat has a negative impact on the development of the Nation and the State because it is still shackled by debates about political identity.
Political ethics on the momentum of the presidential election greatly influences the cycle ofthe social-political development of society. The cause of concern is that which hinders the growth of society maturity because dominance in the electoral process has been controlled by religion (identity). Polemics, which appear always leading to a social religious context; therefore, religion has become one of the indicators in the 2019 presidential election. So far, religion has not been in an independent (Neutral) context in the presidential election and played a practical role in Thus, the pros and cons occur from the lower level to the elite level. Begin with primordial interests that have implications for the development of human life is the relationship between humans to humans themselves. Therefore in creating the professionalization of religion (Islam), it will be difficult to achieve. It is caused by religious elites who are involved and legitimized according to their interests and needs, so the conflictof fellow groups continues. Therefore, building the nation's civilization will be hampered because of the dichotomy by practical politics and the widening political identity in Indonesia.
The political identitywill continue, how our destiny is going forward, in the 2019 presidential election the identity ( religion) is still massive in the practical politics. As political identities continue, the competition will continue in religious aspects to achieve the position and protection of the state. If political identitystill continues, then the growth of society will be hampered, both in the form of rationalizing something and professionalism in religion or politics, because religion will be a tool of transformation and legitimating in the 2019 presidential elections onwards. But the irony in the 2019 presidential election, religious figures (Islam) declare themselves to provide support to one of the 2019 presidential candidates, obviously.
Religious figures (kyai) basically do not legitimize religion in the primordial form in the 2019 presidential election. In order not to close the community's rationality space, which is predominantly Muslim, and to show the characteristics of professionalism towards Muslims in confronting political struggle in the 2019 presidential election.Religious figures (kyai), that his substance is able to maintain the integrity of religion and prevent the characteristics of political identity in the 2019 presidential election. So that all forms related to political identity and identity politics, do E-ISSN : 2686-6498 P-ISSN : 2622-5964 Jurnal Al-Dustur Program Studi Hukum Tata Negara Pascasarjana Institut Agama Islam Negeri (IAIN) Bone not become material in gaining the votes. Therefore the professionalism of religious figures (kyai) as one of the talons to overcome the religion, which was used as a political issue in the 2019 presidential election until the next presidential election so that the society is able to rationalize something related to the presidential election.

CONCLUSION
The development of political identity (religion) in Indonesia in the 2019 presidential election, politics focused on emotion atmosphere, so that the existence of religion as asphere of moral formation of the nation, has now become a tool of transforming the interests of the political elite by legitimizing religion in practical politics fluctuations in an election. As the involvement of religion, the main support in getting votes. Religion freely determines policies that will mislead the society or voters. An example is that the birth of the discourse of mutual disbelief between Muslims or non-Muslims; this happens due to not walking in the same path as what they want. So, it causes conflicts and radicalization in their movements.
Conservative Political Identity (Religion) involved in the sphere of practical politics turned out to have a negative effect on the culturaldevelopment of society because socio-political conditions did not work as effectively as the nation's expectations. Through religious legitimacy, the presidential election process has been dichotomized by religion, and religion has become the main controller after declarations from various religious elites in expressing their support for one of the candidates. Therefore, the level of professionalism as religious elites is not too obvious after entering into practical politics in the name of religion to achieve their political interests. Widespread political identity (religion) in the 2019 presidential election a lot of things that were covered both the elite and the society, besides that religion becomes a tool of practical politics transformation, then the space of rationalization in religion is not so visible from both the elite and society and religion in the cycle of practicals inclined towards emotional relationships.