“Saya tertarik dengan cara bicara Mbah Nun yang selalu menggunakan kalimat-kalimat baku, yang membuat kita berimajinasi dan memaksa kita mencari makna yang sesungguhnya. Saya punya teman orang Bekasi namanya Mas Surono, asli Wonogiri. Dari beliau saya tahu info-info tentang Mbah Nun, termasuk alamat Rumah Maiyah di Kadipiro”, ia menjelaskan padaku.

Likewise with nationalism in Indonesia. The fact of Dutch colonization and other nationsthat once ruled and plundered Indonesia had given a strong impetus and sense of unity among all ethnic groups in Indonesian territory. A joint impetus of the importance of seizing and fight for independence of Indonesia from colonial. An urge to reign over on its own, determine the fate and future ofits own nation. A condition that we can see from all the thoughts and strugglesof the founding fathers, hero and past generations who come to realize theso-called independence.

Searching, theme and debate on leadership among the people will probably still continue in politics ijtihad (means: struggle with oneself through deep thought).It was also in line with a conversation about the quality of leadership at the Kenduri Cinta forum on May 2011. In it, Cak Fuad explained that in Qur’an the Prophet referred as Imam (leader). For the era and the present context, the word “leader”use term “rais”. But those terms has a different meaning. As described by Cak Fuad, imamah (means: leadership) rooted from umm(Arab) word meaning mother. Thus, etymologycally, the leadership or imammah in Islam is a leadership as a mother who always serve, leadership that protecting, leadership devoted affection. Meanwhile, riasah(Arab) derived from ra’sun which means head, which nature is always want to be higher than others, want to be respected, and so on.

In our country, the problems that make headache can be addressed lightly. Behold to these phrases; Storm must be passed or Gusti Allah mboten sare (Java; means God does not sleep). Bismillah, mengko lak ono ae dalane (Java; means bismillah, later surely there is a way). Earthquake strucked just as the new house was finished to built and then collapsed straight away. The owner of the house said, “Thank God my house is already accepted by Him”. As ever told by Cak Nun. They understand that this is the road that at least making them transcendent and feel lighter psychologically and who knows by that way, the way out or changes can find them. Not to mention if it is seen that people (Javanese) once very fond of penance. A behavior which might be for other communities/foreign is a form of suffering that, strangely, intentionally done.

There are two strengths of God, according to Cak Nun, the first is sunnah and the second is qudroh. Sunnah is a pattern or causality which logically must be happen. For example: paper met fire then the sunnah is burned. The Qudrah is God’s prerogative to change or not to change everything. “In Indonesia’s case, the changes are not enough for just sunnah, but also require God’s Qudrah,” Cak Nun emphasized.

But unfortunately, sometimes, we might be “excessively” too modern and rational, just called anything relating to God we had allergy (resist). For example when we pray, we are accused as Jabbariyah. As if people pray do not do anything, and even prayer itself is not considered as “a thing “. Whereas that is required by Indonesia is Qudratullah.

The distinction between religion and religiosity should be clearly understood. Religion is teachings that descends directly from God through revelation to the prophet. Its nature is top down. While, religiosity is human efforts to draw closer to God through various ways. Its nature is bottom up.

Cak Nun highlighted the disproportionality in determination of this motivation. Even more, when it is placed in the context of the nation. Cak Nun asks, “Which activities our government does? Professional, movement, or relationship?” Implicitly, Cak Nun questioned, how far the state places itself within the context of the third context: economic, the management of society, and relationship.

Maiyah builds optimism, at least to itself. Maiyah choose not to despair. Maiyah creates a new image of Indonesia in the future. Maiyah is continuously establishing good assumptions about Indonesia. Maiyah is reunited with realities that makes Maiyah has no other choice but to look to the future confidently. Maiyah found arguments that led to the glorious and victorious Indonesian’s construction.

If anthropologist Ben Anderson formerly referred to Indonesia as an imagined community, something that has been occurred in Maiyah is not an imagination or shadow but confidence (faith). It might called believed community.