Indonesia’s Islam Nusantara draws mixed reaction
Indonesia’s Islam Nusantara, which is widely regarded as
the perfect example of moderate Islam, did not survive criticism. It is alleged
that this version of Islam is legitimising rituals and tenets, which are
irreconcilable and incompatible with Islam by any means.
Islam Nusantara, defined as an interpretation
of Islam that takes into account local Indonesian customs, is widely
acknowledged as the moderate form of Islam compatible with Indonesia cultural
and social values.
President
Joko Widodo expressed in June 2015, his support to this model of Islam.
Moreover, the Association of Muslim Intellectuals, the largest association of
scholars in Indonesia, expressed in its 33rd conference in August
2015 its appreciation of Islam Nusantara. The AMI’s acknowledgement coincided
with the global rise of ISIS.
Critics
are claiming that Islam Nusantara this form of Islam is vague and
controversial. Their criticism is based on the allegations that Islam Nusantara
legitimised rituals imported from Buddhism, Hinduism and local rituals.
Defending
Islam Nusantara, its lobbyists are maintaining that this form of Islam
highlights tolerance and peaceful co-existence without infringing the basics of
Prophet Mohamed’s faith.
The
AMI’s advisor, Mansur Jilani, asserted that Islam Nusantara was not
compromising the tenets of Islam or its teachings. “Islam Nusantara means
integration of cultural differences, which associated with local traditions,”
he said.
Muslim merchants from Arab peninsula’s
Hadhramaut should be given the credit for spreading Islam in Indonesia, the
largest Muslim country across the world. Impressed by their honesty ,
credibility and integrity, local customers and importers decided to join
Prophet Mohamed’s faith.
The popularity of Islam understandably
echoed first in coastal areas before this religion attracted bigger attention
elsewhere in Indonesia archipelago. Islam also had cultural and geographical
influence in the country, especially when nine Arab preachers were idolized by
the locals so much that they were named ‘the Nine Wali’ (the nine spiritual
idols). Their popularity was, nonetheless, much bigger in the island of Java
than anywhere else in Indonesia. They married daughters of local families; and
taught Arabic language to their families-in-law and their neighbours.
They were also keen to learn local
vernaculars to communicate more easily and intelligibly, producing a blend of
Arabic and dialects, which enriched Indonesia’s official language. Today’s Indonesian Muslims are wearing a
dress, the Sarong, inherited from their ancestors, during religious ceremonies
and prayers. The Sarong, which is a large tube or length of fabric wrapped
around the waist, was the traditional dress worn by merchants from Hadhramaut
in the Arab peninsula.
Over centuries, Islam became the chief
religion in the Indonesian archipelago. It was also a display of spirituality,
especially after the disciples of the
nine wali (spiritual idols), keenly organized zekr
(sessions) and religious ceremonies at their mausoleums.
A school initiated by Imam Shafie, one of the
greatest pundits and fakih, outshone different schools in the country for
celebrating Sufi tolerance and co-existence in society. Sufism in Indonesia
also derived its inspiration from the writings of eminent Sufi sheikhs, such as
Imam Abu Hamed el-Ghazali and Imam Abul-Hassan al-Basri. Thanks to their teachings, Islam
Nusantara was established in the country.
