Of course there is no need to pit religion against nationalism. Religion without nationalism is as equally naïve as nationalism that does not refer to religious spirit.
Love for the nation is the umbrella that allows religion to be "protected" and on earth. Nationalism is the root that allows each religion and its followers to observe and follow their faith in calm and peace.
The ideology that bridges the two is no other than Pancasila, under which religion and nationalism share a single breath. Each moral principle represents a concerted effort into the capability the nations’ citizens possess for seeing through religious values to fully experience nationalism. Godliness is incorporated into and complements the unity of Indonesia through civilized humanity (second principle) and consensual deliberation (fourth principle),and the fifth principle is its trajectory: the equitable distribution of justice among the people.
Nationalism has even become a "tool of God", wherein life discovers its basic spirit. In "Nationalism, Islamism and Marxism" (Di Bawah Bendera Revolusi; Under the Banner of Revolution), Bung Karno wrote: “Nationalism, in its width and breadth, allows space to love other nations, as the width and breath of air gives space to all things necessary for the life of all living things… it is nationalism that makes us \'the tools of God\' and makes us ‘alive in spirit\'…"
Imagination deficit
If today there are still groups that pit religion against nationalism, these types do not comprehend the ontological significance of religion and the nature of nationalism, but it does not rule out the possibility of such groups experiencing a myopic view of history. They are blind to the pasts of their ancestors. It must be stressed that Pancasila was "extracted" from religion and our cultural wealth. Pancasila was created to answer the national problem of multiculturalism.
This is the common ground where our founding fathers, after they were released from the colonizers, met and agreed within a short time to create Pancasila as the foundation of the state. The idea received the general blessing of groups from all sides, each with their own way of thinking.
It was fiercely debated in the Constituent Assembly. However, when it came time to reach a point of agreement, they refused to betray the ideal. As the Quran says, "The thread that has been spun cannot be unspun."
That is the expression of politics that possesses a broad spirit, placing common interests firsts, referring to common sense as the defining power. This is politics capable of stripping itself of exclusivity, partisanship, discrimination and wanting to emerge as the sole victor. For them, saving the nation was the priority, rather than allowing the interests of groups, religions, ethnicities, let alone their own parties, to dominate. Yes, this is the politics of those who read, discuss and think logically. Of course, there is no decision that would satisfy all parties. However, when a decision was taken, all abided by, respected and implemented it.
A statement by Bung Karno in 1945 is an illustration: "For the Islamic group, this is the best place to maintain religion. We, I myself, are Muslim –but forgive me, my understanding of Islam is far from perfect – but if you open by chest, and see that I have a heart, you will find no other than an Islamic heart. And the Islamic heart of Bung Karno intends to defend Islam through consensus and deliberation.With consensus, we can repair anything, even religious salvation, through the path of discussion or deliberation in the People\'s Representatives Body."
They had managed to make the Constituent Assembly a public space where deliberative arguments were disclosed by firmly holding onto common interests through language that was approved and understood by all parties. Therefore, it is unsurprising that the products of the 1945 Constitution and Pancasila are still being used today, not limited by time, neither is it outdated. Universal themes were accommodated and technical particulars were given the chance to be amended later when it was possible.
Multicultural nationality
If a nation hasa high appreciation of multiculturalism as a social fact and natural law, and all are positioned equally, the same has been written in religion. Many Quran verses reinforce the freedom of religion as a certainty, diversity being extended, harmony being emphasized. Different choices are not a reason to slander each other, but an opportunity to compete in acts of virtue.
Multiculturalism can only be settled not through uniformity, let alone violence, but through latent efforts to learn from each other, to recognize, and comprehend with full empathy (taaruf). Taaruf, as always spoken by God, is the process of opening oneself for the sake of open dialog. Or, borrowing the term of Levinas, taaruf is one existential route for encountering many faces. Faces are not merely a part of the physical body, but reflect an endeavor to look at each other honestly, smile with sincerity and greet with intimacy. Whether meeting with another is agreeable or not, its entrance can be seen in their faces. Therefore, in our language, our faces are frequently referred to as “the front”. The face is the first page of a book that defines our concept as followers of a religion or as a part of the nation. It is the face that gives the first impression and at the same time, concludes whether the friendship can go on or not.Sincerity or hypocrisy,among others, can be detected from the expression on the face.
Therefore, in the Islamic concept, the face has to be washed five times a day during wudu (purification before prayer). Its meaning is symbolic, said a sufi (holy person), Ibnu Arabi, because the face exudes God\'s majesty. The face is an epiphany of the divine.
That is probably what was meant by neo-Socratic philosopher Gabriel Marcel inhow human relationships must be anchored in the divinity of God, Toi Absolu; God as the metaphysical basis of human association. That is also why God frequently identified Himself with the "face" and we can find His face in every religion, belief, and various religious teachings. Faainama tuwallu fa tsamma wajah Allah, ”Wherever you are facing, you will find the face of God.”
Today, admittedly or not, either the face of religion or the nation are experiencing formidable challenges especially with the emerging resurgence of puritans. They are more interested in showing a religious face that is unsympathetic as well as unfriendly towards human achievements. Religion with angry, not friendly,faces.It is a tragedy!
ASEP SALAHUDIN
Deputy Rector of Academics at IAILM Pesantren Suryalaya, Tasikmalaya; Chairman of Lakpesdam PWNU West Java
