Spiritual Diplomacy in Morocco-Indonesia Relations
Relations between the Kingdom of Morocco and the Republic of Indonesia are deeply and firmly rooted. These ties began when the Moroccan explorer Ibn Battuta set foot in Aceh, Indonesia, in the 14th century. His visit marked a historical turning point, followed by the arrival of Moroccan scholars, including one of the Wali Songo, Maulana Malik Ibrahim, who contributed to the spread of Islam and Sufism in Indonesia in general, and on the island of Java in particular.
Formal diplomatic relations between the two countries began in 1960, as a direct result of the 1955 Bandung Conference, which supported liberation movements in Asian and African countries, including Morocco, which gained its independence in 1958. In 1961, President Soekarno became the first world leader to visit the capital, Rabat, after the country gained independence from the French protectorate. Indeed, Soekarno’s name was immortalised in the heart of the capital as an honour bestowed by King Mohammed V, the King of Morocco at the time.
Over the past 66 years, both countries have worked to strengthen relations across various fields — political, economic, cultural, religious and social. Yet the question arises: is there truly a Sufi spiritual role in shaping the current relationship between the two countries?
Some may wonder what is meant by spiritual diplomacy in relations between the Kingdom of Morocco and the Republic of Indonesia. Before answering this question, it is important to note that discussing any subject relating to humanity requires a particular definitional perspective.
Some believe that humanity has only one dimension — the material dimension — whereas in this context, we begin with a vision that sees humanity in two dimensions: material and spiritual. This allows us to discuss the spiritual dimension in the context of diplomacy. Therefore, we must first examine the term ‘diplomacy’, as every term carries a weight of meaning that shapes discourse.
Diplomacy derives from the Greek word ‘diploma’, meaning an official document or certificate issued by the person holding the highest authority in a state. This document granted special privileges to its bearer and encompassed the title of envoy and the mission entrusted to them.
Diplomacy, in classical literature such as ‘A Guide to Diplomatic Practice’ by Ernest Satow, is defined as ‘the use of tactics and diplomacy in official relations between governments of independent states, and sometimes in their relations with dependent states, or, more simply, the management of relations between states through peaceful means’. Meanwhile, the theorist James Der Derian views diplomacy as ‘mediation between different individuals, groups or entities’. The classical perspective leads us to identify the following elements that diplomacy seeks to achieve: a focus on interests in relationships, the adoption of peaceful methods in managing relations, carrying out mediation, and striving for reconciliation and the elimination of disputes.
Thus, we find the view that diplomacy is essentially part of the game of power, if not part of the game of war, since the purpose of negotiation is to increase power. The presence of the concept of power in shaping the concept of diplomacy has led theorists to divide it into several categories. The prominent American academic Joseph Nye distinguishes three types of power:
— Hard power, which refers to all elements of material strength, particularly military power.
— Soft power, namely power used to persuade an opponent to voluntarily adopt desired behaviour without feeling coerced.
— Smart power, which refers to a complex combination of hard and soft power elements.
Through the concept of soft power, for instance, we approach the concept of spiritual diplomacy, because theorists believe that the essence of soft power lies in a state possessing spiritual and moral strength through the ideas, principles and ethics it embodies. This leads others to respect and admire such an approach, and subsequently to follow it as one of their preferences.
Furthermore, one resource of soft power considered significant for a state is its culture. What is meant by spiritual diplomacy in this context is reliance on a spiritual culture associated with values of tolerance and goodness towards others. Spiritual diplomacy is founded upon values of peace and the rejection of violence, and it elevates others to a level of humanity that facilitates interaction with them.
The concept of diplomacy has evolved to the point that anyone outside their country is regarded as a diplomat representing that country. Thus, Sufis have found their place in practising parallel diplomacy, bringing others closer and helping them understand spiritual values and their role in creating a world of love among humankind — a world free of war and violence. The success of spiritual diplomacy lies in its presence in the hearts of others. May God have mercy on Sheikh Jalal al-Din Rumi, who said: ‘When I die, do not seek me in the dust, but seek me in your hearts.’