Being Muslim Indonesia

Indeed, the real challenge of Islam in this country is a factor keterjarakan from the epicenter of birth in the Arabian Peninsula.
The pattern of Arab-Islamic relations Indonesian Islam is often perceived as a pattern of center-periphery relations, the center acts as a producer and as a consumer periphery; center and periphery as authentic as degraded or devalued; center as a priest while the periphery as a congregation. The pattern of this kind of relationship is nothing but a form of patrimonialism ideological-religious view Islam Indonesia in an inferior position, grade two.
This view is actually detrimental to Islam Indonesia in the Islamic world map configuration for Islam in this country tend to be placed in a position of no importance, and doubt its capacity to produce an authentic religious mode. In fact, the presence of Islam in Indonesia is more moderate, peaceful, and tolerant of an empirical-historical reality is undeniable.
Properly, the fact speaks much louder than words. The reality, Islam in Indonesia has not fully become a trendsetter for Muslim communities in other parts of the world. Worse, not least the internal Muslims "mocking" her own with regard inauthentic and, therefore, needs to be purified. That is, they are not confident with the modalities of diversity owned over the years.
Three modalities
Hope and optimism Islam Indonesia as a producer or a trendsetter religious alternative to the world's Muslim community is not actually empty daydream or nightmare in broad daylight, especially if we see a number of existing modalities. Islam in Indonesia has shown that these features are distinctive religious is an indisputable fact.
A total of 204 million Muslims born and living in the country, forming 12.5 percent of the total 1.6 billion Muslims in the world. A numbers-should-significant in the world of Islamic civilization moving pendulum. This is the first modality Muslim Indonesia that has not been appreciated by the world's Muslim community. Questions to ponder: how can Islam embraced by so many people in a relatively short (six centuries)?
Indonesian Islam is also proven to have spawned a moderate religious mode, peaceful, tolerant, open, and friendly environment. It is here and there are still outbreaks of conflict and resistance encountered underground, but there is not significant compared with the aspirations of the majority of Muslims in this country. Comparing with the face of Islam in other parts of the world (read: the Middle East) are much different; no day without conflict and bloody violence. A religious reality which clearly undesirable happening here. This is the second modality that has been proven Indonesian Islamic history, but-again-still be seen next to the eye.
The third modality is a scholarly tradition that once formed the Islamic discourse of the world. Islam in this country once spawned an international-caliber scholars, such as Imam al-Nawawi Banteni and Mahfouz al-Tirmisi, whose work circulated in other parts of the world, such as Southeast Asia and South Asia. Khazanah religious thought in Indonesia has given birth Begawan-cum-contemporary scientists like Nurcholish Madjid (Cak Nur) and Abdurrahman Wahid (Gus Dur).
Keterjarakan actually not necessarily lead to degradation and devaluation of the Indonesian Muslim religious quality. Conversely, it can meruangkan keterjarakan articulation and religious experimentation creatively and productively to bear copies of the more progressive alternative religious, transformative, and contextual.
Initiated nine guardian (Wali Sanga), Islam in this country grew and developed into a religious hybridity "new" that proved to be a dialogue, and then bound with elements of the local culture. Compounding this is not a defeat Islam on the one hand and the victory of Java (read: Indonesia) on the other. However, this is the way of Islam to Why "no" on the ground away from the epicenter of his birth without having to reduce core keberagamaannya. Borrowing Erich Fromm (1964), Wali Sanga diversity mode is the mode of "being" (to be), instead of "have" (to have). Such diversity mode is characterized existential quest that never trimmed. Culmination of religion in koteks is when someone manages to celebrate kemenyatuan between eternal message of Islam to the socio-cultural locality wadag.
Consequently, one can be a Muslim in comfort without having to remove the identity kelokalannya respectively. That is, a person can "become" the whole Muslim without having to waste kejawaannya, kemelayuannya, kesundaannya, kebatakannya, kebanjarannya, kebugisannya, and so on.
Thus, Java, Sumatra, Kalimantan, Sulawesi, and such is the structure of the surface (surface structure) that will not undermine any of the religious core (deeper structure) a Muslim. Both, in the perspective of "a" was Erich Fromm and the Wali Sanga, forming a legitimate and authentic compounds.
In this context, the acceptance of the four pillars of Islam Indonesia (Pancasila, the 1945 Constitution, Homeland, and Unity in Diversity) should not be perceived as a religious mode of degraded, devalued, or inauthentic. In this context also, the religious-nationalist dichotomy no longer relevant because both have been happening sublimation. A person can and should be both at once! Thus, the category of political Islam and secular political parties untenable because in between there is no marker that makes them significantly different.
The long road to "be"
However, Indonesian Islam is not a simple process and once finished. He represents an existential journey long winding nan. Often in the middle of the street gang bullied "troublemakers" who are obsessed with the way religion "has", ie how religious replicative-verbatim, without regard kesejarahannya dimension.
Religious mode friendly, tolerant, and moderate ala NU and Muhammadiyah, in many ways, is a mere continuum of modes of religiosity "to" style Wali Sanga. We owe a lot to both these organizations in establishing Islam in this country. Thanks to both, Islam Indonesia so authentic religious entity that is not reduced simply because of keindonesiaannya.
Only when Islam Indonesia increasingly "become", he will act as a trendsetter for the Islamic world. Hopefully Islam Indonesia increasingly "becoming". This is a small reflection of the event Annual International Conference on Islamic Studies All 12 were held IAIN Sunan Ampel in Surabaya, 5-8 November.



Source: http://nasional.kompas.com/read/2012/11/24/10414158/