Dialog as an Alternative in Religious Practice
dimension of shariah is the start of one’s path to becoming a grand Sufi as Ibn Arabi and al-Ghozali or al-Maturidi, which often is truly
misunderstood by the religious community. Let us recall the statement of Rabiah al-Adawiyah, a woman Sufi
who developed the mahabbah the LOVE school of thought to God. Rabiah Adawiyah stated: “If my prayers are for expectation of your
heaven, then put me in your damnation. And if I pray for fear of hell, then do not judge my prayers But if my prayers are solely for my love
to You, o Allah, the possessor of LOVE, then judge my prayers Do not cast Your Face away from me”. This is her deep spirituality which is
often misunderstood by some who consider the importance of formal matters. Formal matter is not the same as matters full of formalities, this
is what needs to be understood further. Formal matters such as obligatory and preferential rituals of worship, and even rituals that are
ghoiru mahdah, are means leading to one’s spiritual faith, so that it is sensible to say that one would not become a grand Sufi as Rabiah,
Ghozali, Maturidi, Ibn Arabi, and Hasan Asyari were one not to pass the dimension of shariah in their faith Thus, religious community is surely
not immune to the realities of life. Once we are aware that our presence is not without social-historical
and sociological context, it would be strange if these contexts were to be eliminated. It is impossible to eliminate the social context of where we
live, what is possible is that reality must become a part of the lives of the faithful wherever they are. If they are incapable of understanding and
placing the context, we will consequently be in a room that appears to be empty, void and hidden. While in fact we exist in the public sphere
which is full of contestations. Contestation could be in the form of various religious activities and political formations. However, the
contestation in connection to the community of the faithful is the contestation in righteousness amar ma’ruf nahi munkar and
competition in righteousness fastabiqul khairat, because the
community of the faithful is the chosen community in the face of God khaira ummatin. Chosen not because of its quantity, not because of its
bad conducts, chosen not because of its anger and ferocity. The community of the faithful is chosen because of its competition in
conducting good deeds. They are chosen because of their peace and patience tawasaq watawa sabil sabru. This must be the basis in the
faith to God, regardless of whether God would later judge us to go to heaven or hell, but conducting good deeds becomes its main duty.
Consider the following statement by Sayyed Hosen Nasher: “We in faith must be brave to go beyond the boundaries of the fortress of
exclusivism”. The fortress of exclusivism is a religious model which corners others by saying that they are the most righteous and noble in
front of others. We must declare exclusively the religion we acknowledge and adhere to personally exclusive but we must place
other religions as we acknowledge and adhere to ours. “We are personally exclusive but socially inclusive”. Remember this message of
S.H. Nasr, a Muslim intellectual and spiritualist from Iran and an influential expert in contemporary Islamic philosophy Nasr, 1992.
A “theological jump” as suggested by Hosen Nasher above is indeed very difficult to be carried out by most of the faithful communities.
Nevertheless, if the faithful communities are able to step out of formalistic and materialistic piety, it appears that the idea in developing
a new form of piety will find its place as desired by some of them. Faith which “passes over” is a very relevant idea in the current condition
where we are no longer able to life “alienated” from social context. In reality, the presence of religions on earth had always began with and
referred to the social historical and sociological contexts as elaborated above. God revealed religions on earth not for the sake of God, but for
humans, for humanity and prosperity not for conflict and bloodshed. This is why religion refers to humanity not others. Religion answers
problems which arise on earth, it is an asset in facing the creator God the Omnipresent and the Just Rahman et.al, 2007.
Surely we will question why some faithful communities are reluctant to “go beyond the fortress” which up till now serves as an obstacle in
life of coexistence? This is where matters that are related to the delivery of religion to the public community must receive serious attention
from religious figures specifically to Muslim orators, missionaries, religious teachers, or priests who are duty bound to deliver religious
speeches as well as counsel to the public. If these counsellors to the public were the “wrong” type of people and do not have the professional
aptitude in delivering their messages, conducting religion will subsequently become dismal, disorderly, complicated, and horrendous
It is extremely dangerous if religion were to fall into the hands of unprofessional people, let alone those that are full of short term political
interests. These kinds of people would be happier to see interreligious discord and disharmony because it is difficult to reap benefit if there
were harmony while religions are being pitted against each other. Who are professional proliferators of religion? They are those who at
the very least possess an equal mastery over “the language of heaven and of earth”, not simply those who memorize heavenly language but
are illiterate of earthly one. Such things will be very dangerous to the public that is present amidst diversity of public faith and culture. A
proliferator or counsellor of religion must also bear genuine intent in providing counsel so that the community of the faithful would compete
in conducting good deeds. Conducting good deeds for himself, for his group or another group who mutually are of faith and live in the same
community is equally righteous. A professional counsellor is not emotionally bound to political parties but only “bound to the will of
God” to conduct good deeds. There are no ulterior motives or seeking of praise and elevation to be regarded as the best among fellow community
of faith, as the advice of Rabiah Adawiyah above. Only God is the
rightful judge by doing as much good as possible for the love of God. The deed is good because there is a need to do good to oneself and to
others. That is the main principle in competing in righteousness fastabiqul khairat, and enjoin in what is right and prevent from doing
wrong amar ma’ruf nahi munkar to all mankind without political interest tendencies.
That is the importance of the presence of professional religious counsellor which cannot be refused to lead the community of the faithful
towards novel religiosity in the context of multi-religious and multicultural society, because diversity of ethnicity, race, religion, social
class, and historical context of religion’s existence particularly in the Indonesian land. Without our joint notion in the presence of professional
religion proliferators, expecting the arrival of new diversity is impossible because what will come instead are diverse performances
which are instantaneous, full of formalities, and without substance. In other words, we will conduct religion rich in formalities but deprived of
substance in piety The presence of professional religion proliferators does not mean they are paid religion proliferators, since currently the
word professional is identical to “pay” which are in exorbitant amount at times. Hence, the pun states that paid demonstration is paid
demonstration Of course this is not what we meant with professional religion proliferators.
We must recall that the language of religion, which is the language of heaven, is far more complex than what we understand as of today
Our understanding on the language of religion language of heaven is the understanding we possess and it is “extremely limited”, unable to
“delve” into all the richness of the language of religion language of heaven which is full of symbols, full of hidden expressions, full of
wisdom, full of insight and so forth. In short, the language of religion will be impossible for us to understand exactly as the will of the creator
of the language itself that we call GOD. Analyse the language of
religion thoroughly in detail, do not read it carelessly. We do not claim to be capable of exactly understanding the language of religion due to its
own complexities as is the complexities of its creator who created the earth and all its contents Hidayat, 1997.
By understanding our limit to “understand” the language of religion, we would be distanced from a haughty form of piety. We would be far
from a monopolistic form of piety. We would be far from piety that endangers others. We would also be far from piety that is condescending
to others. However, by understanding the limit in understanding our language of religion we will be wiser, more open, more attentive to
mutual problems, more obedient and genuine in delivering good deeds for the sake of GOD, not good deeds for the sake of fellow humans. The
address is GOD, although it is through the channel of fellow human beings. This is the diversity we mutually desire in connection to multi-
religious and multicultural society as we experience together in Indonesia.