BASIC ISLAMIC IN INDONESIA

Indonesia has a mixed economic system which includes a variety of private freedom,

combined with centralized economic planning and government regulation. Indonesia is a

member of the Asia-Pacific Economic Cooperation (APEC) and the Association of Southeast

Asian Nations (ASEAN). Islam is the largest religion in Indonesia, with 86.7% of the Indonesian

population identifying themselves as Muslim in a 2018 survey.[1][2] Indonesia has the largest

Muslim population in the world, with approximately 225 million Muslims. In terms of

denomination, the overwhelming majority (99%) adheres to Sunni Islam, while 1-3 million (1%)

adheres to Shia Islam, who are concentrated around Jakarta, and about 400,000

(0.2%) Ahmadi Islam. In terms of Islamic schools of jurisprudence, based on demographic

statistics, 99% of Indonesian Muslims mainly follow the Shafi'i school, although when asked,

56% does not adhere to any specific school. Islam in Indonesia is considered to have gradually

spread through merchant activities by Arab Muslim traders, adoption by local rulers, and the

influence of Sufism since the 13th century. During the late colonial era, it was adopted as a

rallying banner against colonialism. Today, although Indonesia has an overwhelming Muslim

majority, it is not an Islamic state, but constitutionally a secular state whose government

officially recognizes six formal religions.

In Indonesia, civil society organizations have historically held distinct and significant

weight within the Muslim society. These various institutions have contributed greatly to both

the intellectual discourse and public sphere for the culmination of new thoughts and sources

for communal movements. 75% of 200 million Indonesian Muslims identify either as Nahdlatul

Ulama or Muhammadiyah, making these organizations a 'steel frame' of Indonesian civil

society. The leading national modernist social organization, Muhammadiyah, has branches

throughout the country and approximately 29 million followers. Founded in 1912,

Muhammadiyah runs mosques, prayer houses, clinics, orphanages, poorhouses, schools,

public libraries, and universities. On February 9 ], Muhammadiyah's central board and

provincial chiefs agreed to endorse a former Muhammadiyah chairman's presidential

campaign. This marked the organization's first formal foray into partisan politics and generated

controversy among members.

 Classical documentations divide Indonesian Muslims between "nominal" Muslims,

or abangan, whose lifestyles are more oriented toward non-Islamic cultures, and "orthodox"

Muslims, or santri, who adhere to the Orthodox Islamic norms. Abangan was considered an

indigenous blend of native and Hindu-Buddhist beliefs with Islamic practices sometimes also

called Javanism, kejawen, agama Jawa, or kebatinan. On Java, santri was not only referred to

a person who was consciously and exclusively Muslim, but it also described persons who had

removed themselves from the secular world to concentrate on devotional activities in Islamic

schools called pesantren—literally "the place of the santri". The terms and precise nature of this

differentiation were in dispute throughout the history, and today it is considered obsolete.

The Kebatinan or Kepercayaan has no certain prophet, sacred book, nor distinct religious

festivals and rituals; it has more to do with each adherent's internalized transcendental vision

and beliefs in their relations with the supreme being. As a result, there is inclusivity in that

the kebatinan believer could identify themselves with one of six officially recognized religions, at

least in their identity card, and still maintain their kebatinan belief and way of life.
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