Spiritual Diplomacy in Morocco-Indonesia Relations

The relationship between the Kingdom of Morocco and the Republic of Indonesia is deeply rooted. This connection was established when the Moroccan explorer Ibn Battuta set foot in Aceh in the 14th century. This visit marked a historical turning point, followed by visits from Moroccan scholars, including one of the Wali Songo, Maulana Malik Ibrahim, who contributed to the spread of Islam and Sufism in Indonesia generally, and on the island of Java in particular. Diplomatic relations between the two countries began in 1960, 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’s independence from the French protectorate. The name Ir. Soekarno is even immortalised in the heart of the capital Rabat, as a tribute from the then King of Morocco, King Mohammed V. Over the past 66 years, both countries have sought to strengthen relations across various fields (political, economic, cultural, religious, and social). However, the question arises: is there a role for spiritual Sufi diplomacy in shaping the current relationship between the two countries? Some may wonder what is meant by spiritual diplomacy in the context of Morocco-Indonesia relations. Before answering this question, it is important to note that discussing any subject related to humanity requires defining a specific perspective. Some believe humanity has only one dimension—the material dimension—while 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 each term carries a weight of meaning that influences the discourse. Diplomacy originates from the Greek word ‘diploma,’ meaning an official document or certificate issued by the person holding the highest authority in the state. This document grants special privileges to its holder and includes the title of the envoy and the mission entrusted to them. In classical literature, such as Ernest Sato’s ‘A Guide to Diplomatic Practice,’ diplomacy is defined as ‘the application of intelligence and tact to the conduct of official relations between the governments of independent states, and sometimes their relations with dependent states, or, more briefly, the conduct of business between states by peaceful means.’ While theorist James Derian views diplomacy as ‘the mediation between estranged individuals, groups, or entities,’ the classical perspective leads us to identify the following elements diplomacy seeks to achieve: focusing on interests in relationships, adopting peaceful methods in managing relations, mediating, seeking reconciliation, and eliminating disputes. Thus, we find some opinions that diplomacy is fundamentally part of the power game, if not part of the war game, because the goal 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 types. The prominent American academic Joseph Nye distinguishes three types of power: Hard power, which refers to all elements of material power, especially military power; Soft power, which is the power used to persuade an opponent to voluntarily adopt the desired behaviour without feeling coerced; and Intelligent power, which refers to a complex combination of elements of hard and soft power. With 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 makes others respect and admire this approach, and then follow it as one of their preferences. Furthermore, one of the significant resources of soft power for a country is its culture. What is meant by spiritual diplomacy in this context is the reliance on spiritual culture associated with the values of tolerance and benevolence towards others. Spiritual diplomacy is based on the 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 where anyone outside their country is considered a diplomat representing that country. Thus, the 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 humanity—a world free from war and violence. The success of spiritual diplomacy lies in its presence in the hearts of others. May God have mercy on Syekh Jalal al-Din Rumi, who said: ‘When I die, do not look for me in the dust, but look for me in the hearts of men.’