A common misconception about Islam Nusantara is viewing it as a “different Islam,” as if it were separate from the broader Islamic faith. This perception, often held by those who disagree with the concept, even goes as far as labeling Islam Nusantara as misguided. Their most frequent argument is that “Islam is simply Islam,” and there’s no such thing as Arab Islam, Nusantara Islam, or any other form of regional Islam.
One Islam, Many Expressions
The statement “Islam is simply Islam” holds some truth, but it also misses an important point.
Islam is indeed one and there is no other Islam in essence. It is a singular teaching revealed by Allah SWT to the Prophet Muhammad (peace be upon him). However, as a cultural expression, Islam takes on many forms. The way Muslims practice and interpret these teachings varies greatly, as Islam, like any religion, enters and evolves within the human historical context. In this space, we see a diversity of interpretations and practices, which is why one unified religion manifests in such a variety of expressions.
Among this diversity is Islam Nusantara. In fact, Islam Nusantara itself is highly diverse, as each community within the region has its own distinct Islamic practices. Therefore, to claim that there is no such thing as Islam Nusantara is to ignore the reality of the region’s rich and varied Islamic traditions.
The term Islam Nusantara describes the diversity of Islam as it has developed within the unique context of the Nusantara. Buya Ahmad Syafii Maarif, in his book Islam, Humanity, and the Indonesian Identity, explains this as the interaction between faith and culture. When Islam entered and evolved in the Nusantara, this interaction between religion and culture gave rise to a rich diversity of Islamic practices.
The Diversity within Islam Nusantara
Islam Nusantara is incredibly varied. While some might hold a Java-centric view, assuming that the most authentic form of Nusantara Islam is Javanese Islam, it’s important to understand that Islam Nusantara refers to Aswaja (Ahlu al-Sunnah wa al-Jamaah), not as-Jawa (as Javanese). Javanese Islam is just one expression among many. Muslims throughout the Nusantara, whether in Java, Sumatra, Sulawesi, or elsewhere, each have their own distinctive Islamic practices.
For example, the tradition of tahlilan is widely practiced in the Nusantara, yet its implementation varies from one region to another. In Bolaang Mongondow, for instance, the ritual known as Mintahang involves reading the Monginsingok, a prayer in the Mongondow language, by the local council before the religious leader (jiou) recites the tahlil and prayers. In Gorontalo, during the 40-day tahlilan, there is a practice of distributing Bako-hati (charity boxes).
The Monginsingok in Bolaang Mongondow and Bako-hati in Gorontalo are unique to these regions and are not part of Javanese tahlilan practices. While some elements may be similar, such as the use of local language or the distribution of charity, these traditions reflect the rich diversity of Muslim practices in the Nusantara.
The variety of ways tahlilan is practiced is just one example of the broader diversity within the Nusantara’s Islamic practices. The relationship between local customs and religion also varies between regions like Java, Sumatra, and Sulawesi. The historical use of the headscarf in the Nusantara has ranged from face veils and long coverings to simpler headscarves, reflecting diverse cultural influences. Islamic education systems also differ, from Kiai-led Pesantren, to Buya-centered Surau, Abuya-led Dayah, and Jiou-led Sabuah, each contributing to the broader Islamic culture of the Nusantara.
Avoiding Prescriptive Authority
In this diversity, we must avoid falling into what Talal Asad describes in What is Islam? as prescriptive authority—the tendency to define Islam Nusantara based on a singular interpretation, such as a Javanese-centric view. This perspective overlooks the diversity of Muslim communities in the region and the many valid expressions of Islam in the Nusantara.
The discourse on Islam Nusantara should embrace an “explorative authority,” meaning we should explore and appreciate the many different expressions of Muslim identity across the Nusantara as authentic manifestations of Islam. Every ethnic group and Muslim community in this region has its own distinctive approach to Islam, contributing to the richness of Islam Nusantara.
Islam Nusantara and NU
In discussions about Islam Nusantara, it’s important to note that Nahdlatul Ulama (NU) has been a leading force in promoting this concept. However, some mistakenly believe that Islam Nusantara is exclusive to NU. In reality, IsNus (Islam Nusantara) is not merely Is-NU (Islam NU). Just as with the case of as-Jawa (Javanese-centric Islam), Islam NU is part of the larger diversity of Islam Nusantara, but it is not the only expression. Other groups also have their own interpretations of how Islam is practiced within the Nusantara context.
Interestingly, even Wahhabism could, in theory, adopt a Nusantara character—Wahhabism that is peaceful, respectful, and non-provocative. Some figures within Wahdah Islamiyah, for example, have adapted to local customs by wearing batik and teaching from Syafi’i texts, despite not officially following a particular madhhab and often opposing traditional Nusantara Islamic practices.
NU understands this reality. During its 2015 congress in Jombang, the theme was “Affirming Islam Nusantara for Indonesian and Global Civilization,” highlighting that Islam Nusantara is for the benefit of all humanity, not just an identity for NU alone. It is a term that encapsulates the distinctive and diverse ways Islam is practiced by Muslim communities in the Nusantara.
Embracing Diversity
In the midst of Islam Nusantara’s diversity, the attitude of claiming to be the “most authentic” expression of Islam can become problematic. Such a stance, whether held by a community or an organization, risks falling into a truth claim mentality, where one’s own way of practicing Islam is seen as the most legitimate, while others are deemed incorrect. This can lead not to the celebration of local wisdom but rather to judgment of those who are different.
Awareness of this diversity is crucial. We must recognize that Islam Nusantara is indeed varied. As Charles J. Adams notes in “Islamic Religious Tradition,” “Islam cannot be one thing but rather is many things.” The reality is that the ways Muslims practice Islam are highly diverse.
Therefore, in appreciating Islam Nusantara, it is essential to understand that beyond our own practices, there are also authentic expressions of Islam from other Muslim communities within the Nusantara. This brings to mind the title of a book by Gus Dur: Islamku, Islam Anda, Islam Kita (My Islam, Your Islam, Our Islam).